Psalms 90-100

Wait, What?

I still have a Bible project? And I'm still in the Psalms? Sigh....

The good news is, I've finally made it to Psalm 100! ...and the bad news is, there's 150 Psalms. Well, onward! The strategem today is just to identify the main point of each Psalm -- this batch consists for the most part of thematically unified chapters -- and give you a short soundbite that captures the mood. Ready? Let's go!

Psalm 90

This is another Psalm on a topic that is always surprising to me, how much the world as created by God kind of sucks. The tone isn't complaint, but resigned acceptance of the limitations of human life, and the harshness of God:

7 We are consumed by your anger
and terrified by your indignation.

...and then you die, as lain out in this famous passage:

9 All our days pass away under your wrath;
we finish our years with a moan.
10 The length of our days is seventy years—
or eighty, if we have the strength;
yet their span is but trouble and sorrow,
for they quickly pass, and we fly away.

There is just this one upbeat, uplifting passage to break the gloom, toward the end of the Psalm:

14 Satisfy us in the morning with your unfailing love,
that we may sing for joy and be glad all our days.

Otherwise, this is a hard-bitten, that's-just-the-way-it-is sort of Psalm. Psalm noir, as it were.

Psalm 91

A far more optimistic Psalm than its immediate predecessor, #91 is on the popular theme of how God will protect and shield his worshippers.

9 If you make the Most High your dwelling—
even the LORD, who is my refuge-
10 then no harm will befall you,
no disaster will come near your tent.
11 For he will command his angels concerning you
to guard you in all your ways;
12 they will lift you up in their hands,
so that you will not strike your foot against a stone.

These assurances always seem a little problematic in a prayer or a religious song. After all, does God really provide complete physical protection for all his believers? Well, ask any saint.

Psalm 92

This one is a straightforward song of celebration, an upbeat celebration of greatness of God and the greatness of worshipping God.

5 How great are your works, O LORD,
how profound your thoughts!

The second half continues in the same mood, but reintroduces the theme of material benefit for believers:

12 The righteous will flourish like a palm tree,
they will grow like a cedar of Lebanon

Psalm 93

A short piece, five verses long with a loopy, repetitive quality, you can just imagine this one as a a slow number in a minor key. It is on the theme of the mightiness of God.

4 Mightier than the thunder of the great waters,
mightier than the breakers of the sea—
the LORD on high is mighty.

Psalm 94

The 94th Psalm is, by contrast, a long and rather blunt recitation on the theme of God's vengeance. It complains of the actions of the evildoers, and predicts their punishment by God, rooting God on in the process:

1 O LORD, the God who avenges,
O God who avenges, shine forth.
2 Rise up, O Judge of the earth;
pay back to the proud what they deserve.

Psalm 95

The 95th starts out as a call to worship God and ends with a sort of monologue by God to the Israelites. It is hard to tell exactly where one morphs into the other, but I think it's somewhere in here:

7 for he is our God
and we are the people of his pasture,
the flock under his care.
Today, if you hear his voice,
8 do not harden your hearts as you did at Meribah,
as you did that day at Massah in the desert,
9 where your fathers tested and tried me,
though they had seen what I did.

At and before verse 7, God is "he"; at and after verse 9, God seems to be "I."

Psalm 96

A fairly ecstatic song of praise, with a bit of a prosylatizing edge to it:

3 Declare his glory among the nations,
his marvelous deeds among all peoples.
4 For great is the LORD and most worthy of praise;
he is to be feared above all gods.

You don't often see calls in the Old Testament for believers to spread their faith, but this seems to be a bit of an exception.

Psalm 97

Another straightforward song of praise.

5 The mountains melt like wax before the LORD,
before the Lord of all the earth.
6 The heavens proclaim his righteousness,
and all the peoples see his glory.

Psalm 98

This is one of a great many Psalms that starts along the lines of Sing to the Lord a new song, which is kind of ironic seeing as how they are all now old, old, old songs. Of course, every song is a new song when it's being written, but the phrase happens often enough so that one wonders if it has any particular meaning in this context.

This is, in any event, another song of religious celebration, specifically religious celebration through music.

4 Shout for joy to the LORD, all the earth,
burst into jubilant song with music;
5 make music to the LORD with the harp,
with the harp and the sound of singing,
6 with trumpets and the blast of the ram's horn—
shout for joy before the LORD, the King.

Psalm 99

A song of praise and thanksgiving -- we seem to have uncovered a rich vein of them here -- this time with references to earlier Old Testament history.

5 Exalt the LORD our God
and worship at his footstool;
he is holy.
6 Moses and Aaron were among his priests,
Samuel was among those who called on his name;
they called on the LORD
and he answered them.

Psalm 100

And Psalm 100, finally, an uncomplicated thanksgiving Psalm that simply exhorts the reader to get happy and praise God:

4 Enter his gates with thanksgiving
and his courts with praise;
give thanks to him and praise his name.

And with that, we're 2/3 through the Psalms.

Psalms 83-89: Eighties Songs

Psalm 83

This is a solid example of a Psalm about enemies and about smiting enemies. The first eight verses talk about and list the foes that have it in for God's people, and the last ten verse exhort God to punish them and punish them good.

...pursue them with your tempest and terrify them with your storm.
Cover their faces with shame so that men will seek your name, O Lord.
May they ever be ashamed and dismayed; may they perish in disgrace. (15-17)

The idea that God should lay into enemies of his followers with especial harshness in order to make a big impression is a very common one in the Bible; we've seen it at least since the Plagues of Egypt, which Exodus says were orchestrated by God in order for a chance to showcase his power. It is always a disappointing thing to read about a God whom you hope will be less about vengeance, hate, and destruction and more about mercy, goodwill, and loving thy
enemy.

Now Psalm 83 is a Psalm, a song of praise, and there is no indication in the text that it aspires to predicting the future. Indeed, it is pretty self-evidentally a plea to God for support in a local crisis of the moment. This has however not stopped Biblical prophecy nutters from getting all excited about the enemy nations listed in Verses 6-8. A web search reveals several discussions of "prophecy in Psalm 83," illustrated with maps like this:


Well, the Bible is abundant with cryptic detail, and if you want to use it as a magic fortune-telling book there is enough material to keep you chasing your own tail indefinitely. It is an abuse of both the text and of your own intellect, but I suppose it keeps you off the street.

Psalm 84

This Psalm is about the "dwelling place" of God, which immediately resonates with ideas of heaven. But I don't think the house of God here is anything but the Temple in Jerusalem. Blessed are those who dwell in your house; they are ever praising you, reads Verse 4, and it's hard to take that as anything but a metaphorical way of talking about the community of believers. But I think it's quite literal, and is referring to the priesthood which actually lived and worked in the temple and indeed was always praising Him. The clue is in the next three lines, which talks about pilgrims comes through the Baca Valley to "appear... before God in Zion"; this is almost certainly referring to the annual pilgrimages that believers were supposed to make in order to make their most important sacrifices at the one temple.

Psalm 85

The Psalms since Psalm 73 have tended to be much more individual coherent and unified than the "Psalms of David" that preceded them, and this one is another example. It is again on a common theme: the idea that God punishes a lack of faithfulness by withdrawing his favor and his favors from his people. Apparently written during a dark time, it asks for forgiveness as of an angry spouse:

will you be angry with us forever?
Will you prolong your anger through all generations?
Will you not revive us again, that your people may rejoice in you? (5-6)

As before, we see an element here of bargaining with God -- if he overdoes his withdrawal of favors, than people will lose interest in him and it will cost him the worship he has become accustomed to. However, later in the Psalm it's implied that righteousness is supposed to come first.

The Lord will indeed give what is good, and our land will yield its harvest.
Righteousness goes before him and prepares the way for his steps. (13)

In other words, you aren't supposed to wait and see what God offers, and then worship accordingly; you are supposed to start worshipping, and if you do that will please God and he will provide for you.

Psalm 86

Now THIS is kind of interesting: Psalm 86 is so ecstatic in it's praise of God, and has such a ring of paranoia in its sudden invocation of mysterious enemies -- The arrogant are attacking me, O God; a band of ruthless men seeks my life (14) -- that I thought "uh oh, this really breaks down the division I've noticed between the Psalms of David and the post-David Psalms." But then I noticed up at the top that Psalm 86 is, indeed, a "Psalm of David." Spiritually blissed out, paranoid, brazenly asking for divine favors like some guys bum cigarettes -- that's David for ya all right. The Chapters of Psalms said to have been written by David may or may not have actually been written by the possibly fictitious king, but they certainly seem to have been written by someone with a distinctive set of concerns.

Psalm 87

A short Psalm about how much God loves Jerusalem: the Lord loves the gates of Zion more than all the dwellings of Jacob. There's a list of surrounding countries that will submit to Jerusalem, and lots of famous people are going to be born there. After Solomon, this song would obviously appeal more to the Judeans (who controlled Jerusalem and its local region) than the remaining Kingdom of Israel (who controlled everything else).

Psalm 88

The theme of despair is all over the Book of Psalms, and it runs through all 18 verses of this chapter. The singer addresses God, reminding God that he prays continually for help and comfort but receives only sickness, trouble, and humiliation. Why, O Lord, he asks, in a fairly common Psalms lament, do you reject me and hide your face from me? (14) Often times, these kinds of passages end on a positive note, with an indication that God has come through in the end or with a solumn determination to redouble one's faith, but not this time. You have taken my companions and loved ones from me; the darkness is my closest friend. (18)

In Verses 10 through 12, the Psalmist reasons with God in an interesting way. In a heavily paraphrased form, the argument goes "It won't do you any good to let me die young; dead people can't praise you or tell people how great you are." This shows that the Israelites thought of God as needing, or at least wanting, their praise and acclaim for reasons of His own; again we see the idea that to a certain extent, they can bargain with Him because He NEEDS them. It is also further evidence for the notion that the Israelites did not believe in a significant life after death.

People who make inspirational images are way too selective in the scripture they choose to illustrate. Wouldn't this image be so much more challenging, bracing, and thought-provoking with the text You have taken my companions and loved ones from me; the darkness is my closest friend?

Psalm 89

A very long Psalm, number 89 begins with 18 Verses of praise addressed to God, telling him how powerful, awe-inspiring, and righteous he is. After that, there is a recounting of God's covenenant with David that lasts another 19 Verses.

Then, a surprising detour: the next eight lines talk about how God then borke his covenant with David, and how without God's protection the kingdom has been subject to humiliation, plunder, and the scorn of its enemies. A final seven Verses plead with God to resume his support and love, to make things better for his people. Essentially, it is a plea for mercy, although there is a subtle reprise of the idea that God is being silly to let his people experience so much trouble, since they can't be praising him if they are always getting killed off.


Whoops, that's the end of "BOOK III" of the Book of Psalms.

NEXT TIME: The first half of "BOOK IV" of the Book of Psalms.

This Week's Text: Psalms 83-89

Psalms 73-82: Psalms by Numbers II

I broke off last time because Psalm 73 marks the transition from the Psalms of David to the Psalms of Asaph, whoever he is. I wasn't expecting this to be a terribly significant shift, though. Truth be told, I've been pretty skeptical about the idea that the "Psalms of David" were really written by King David -- people who study such things are apparently not even unanimously convinced that such a person really ever existed, after all, let alone that we can say much about his life and works.

That as may be, however, there is a definite stylistic shift between Psalm 72 and Psalm 73, marked enough so as to suggest -- through the many complications of translation, form, and history -- a different authorial voice. As a Psalmist, "Asaph" is more even-tempered and narrative. The sudden shifts of mood and topic are gone, and Psalms follow a single line of thought more or less from beginning to end. These Psalms are less personal and less emotional, more about the history and experience of the Israelites as a people. They have fewer resonant, ringing phrases -- I'm guessing that they are far less popular as sound-bite Psalms -- but are much easier to read in their entirety.

They still touch on many of the same themes as the previous 72 Psalms, however, so I was by and large able to evaluate them according to the categories I was using last week. Three chapters didn't quite fit the pattern, though, so the following number-crunching is for Psalms 73-77, 79, and 80.

Characterizations of God as Powerful

Asaph preaches the power and might of God. In 25% of the verses enumerated, Asaph is in some way referring to the past, present, or potential ability of God to shape the world and its events. Psalm 76, for instance, is about God's ability to make peace through the use of might: Surely your wrath against men brings you praise, and the survivors of your wrath are restrained. (10)

Two of the Psalms that didn't work with my categories are also largely about the power of God as well. Psalm 78 has an 8-verse preamble followed by a 64-verse summary of Israelite history from Moses to David -- two hundred and two pages of text, from Exodus to 2 Samuel, laid out in a single chapter! This summary, moreover, stresses God's power to bless the Israelites when they are properly obedient, and to lay them low when they stray.

Then, Psalm 82 stresses God's authority and power among the ""gods."" Got that? The ""gods."" That is, it talks about God's authority over the gods as if he were the CEO of a polytheism, but the word "gods" is in quotation marks. The text doesn't make clear if it is actually referring to other deities -- as I have often said, polytheism always seems to be lurking at the edges of Old Testament theology -- or whether it is making fun of puffed-up human bigshots:

"I said, 'You are "gods"; you are all sons of the Most High.'
But you will die like mere men; you will fall like every other ruler." (6-7)

Psalms of Despair

This new set of Psalms is no less willing than the first 72 to complain of the absence of God. The theme of despair, which represents 20% of the text, is most evident in Psalm 74, where Asaph asks questions like "Why have you rejected us forever, O God?" (1) and says things like "We are given no miraculous signs; no prophets are left, and none of us knows how long this will be." (9) This continual refrain has been the most surprising element of the Psalms to me, but its presence has also been kind of reassuring. To me, doubt seems a necessary element of faith in a divine, inscrutable supernatural being, and I am always surprised and rather confused by people who claim to have never doubted, or feared that God might be other than they imagine or indeed altogether absent. That the Psalmists wrestled with this most obvious of religious problems lends them a credibility that escapes the blindly faithful.

The Wicked

Description of the Wicked was the third most common theme in this set, with 16% of the text. Most of this came in Psalm 73, which lists most of the typical problems with the wicked -- tautological characteristics like iniquity, evil conceits, malice, and oppression, and vague characteristics like violence, arrogance, and the propensity to lie. It begins, though, with a startlingly different take on the wicked than we've seen previously:

For I envied the arrogant when I saw the prosperity of the wicked.
They have no struggles; their bodies are healthy and strong
They are free from the burdens common to man; they are not plagued by human ills. (3-5)

This flies straight in the face of what has been the party line throughout earlier Psalms, that the Wicked are due for a comeuppance in this world. It is quite a while -- not until verse 17 -- that Asaph makes clear that you shouldn't go out and sign up for the Wicked team. The Wicked do well in the short term, he suggests, but despite their prosperity, or indeed because of it, they are in trouble in the long term: Surely you place them on slippery ground; you cast them down to ruin. How suddenly are they destroyed, completely swept away by terrors! (18-19) This stands out as the first suggestion I've seen in the Bible that wealth could be a morally problematic or hazardous thing, as opposed to a simple blessing or even a sign of God's favor.



Let's Make a Deal!

Another theme that runs through the Psalms, although it would be hard to enumerate, it that of deal-making between God and humans. This element shouldn't be surprisingly, I suppose in a religion that is based on a Covenant, but it is still sometimes rather jarring and -- to my arguably prissy middle-class sentiments -- sometimes seems a bit distasteful in a sacred context. Psalm 81 talks about the deal from God's point of view, and quotes God as saying essentially "if you would obey the laws and lay off of other gods, I'd make things really easy for you; when you go do your own thing, though, you are totally on your own.


But then elsewhere, as in Psalm 80, the Psalms present God with a laundry list of complaints and requests, sometimes with the implication that worship is going to require a bit of a quid pro quo. If God restores the prominence of the Israelites and makes them successful among the surrounding kingdoms, Psalm 80 suggests, then we will not turn away from you; revive us, and we will call on your name. (18) It all suggests a rather practical relationship, a sort of alliance, between deity and worshiper, with less in the way of unconditional love than a modern observer might expect. Did they have unconditional love in the iron age? Hard to say. The Psalms are, we are often forced to remember, from a culturally very distant world.

Psalms 65-72: Psalms by Numbers

Last week, I was kind of flirting with classifying the Psalms into different types -- I mentioned "Sanctuary Psalms," for instance, and "Celebratory Psalms." The problem with that idea is that, as I have mentioned numerous times, most Psalms don't cleave to a single topic. Like a lot of songs, they are filled with sudden mood swings and changes of topic.

In looking at today's set of Psalms, I decided to try to ennumerate out some of the key themes and see what proportion of the text they occupy. We've seen a lot of fretting about enemies in the Psalms, for instance, and calls for God to punish these enemies. This theme SEEMS super-prominent, but that's partially just because it's so jarring; I guessed that in terms of raw volume, it would be somewhat less impressive, and that seems to be more or less true.

Caveats:

• If fifty people read the Psalms and enumerated out the main themes, you would very possibly have fifty different versions of what constitutes "the main themes." Nothing special about MY version.
• Even if you thought my themes were the definitive set, we would probably argue from time to time about which category an individual verse belongs to. Categorizing stuff is always a messy exercise.
• Doing this at the verse level obfuscates that there are some Psalms that are relatively thematic, some that split into two or three coherent themes, and some that ramble around all over the place. (In this set, #s 67, 65, and 68 are prime examples). The first three Psalms in this set are all reletively celebratory in nature, and so the set as a whole is probably more celebratory than your "average" ten Psalms, whichever those ones are.
• Occasionally, there are verses that go right over my head. See below.

I meant to just tally up the next ten Psalms, 65-74, but predictably there were complications. One complication is Psalm 72, which is unlike anything I've seen previously; it's all about how great the king is and how things are going to be wonderful because of him. It is bracketed with a request for God to bless the king, but as (it says) a work by Solomon, it seems not a little self-serving. It is also a breakpoint, the end of the "prayers of David." The next several Psalms are all "of Asaph." Who? I don't remember an Asaph, but then I've read an AWFUL lot of names in this book.

So, anyway, the numbers here are just for the seven Psalms 65-71. The plan is, I'll come back next time and see if I can use the same breakdown for Psalms 73-82. K? K. With no further ado:

Celebratory Psalms

In this category, I place anything that amounts to pure praise: ecstatic professions of faith or devotion, as well as statements of intent to praise, give sacrifice, and so on. These kinds of verses are sometimes addressed to God in second person and sometimes about God in third person; I didn't distinguish these in my counting.

Examples:

65:1 Praise awaits you, O God, in Zion; to you our vows will be fulfilled.

66:17-20 I cried out to him with my mouth; his praise was on my tongue.
If I had cherished sin in my heart, the Lord would not have listened;
but God has surely listened and heard my voice in prayer.
Praise be to God, who has not rejected my prayer or withheld his love from me!

In this sample, these made up a whopping 37% of the Psalmic real estate by verse.

Psalms of Sanctuary

The second most prevalent category of Psalm was the appeal to God for physical shelter and protection.

71:2-4 Rescue me and deliver me in your righteousness; turn your ear to me and save me.
Be my rock of refuge, to which I can always go; give the command to save me, for you are my rock and my fortress.
Deliver me, O my God, from the hand of the wicked, from the grasp of evil and cruel men.

These verses made up 14% of the sample.

Psalms of Despair

You can not escape the depressive streak that runs through the Psalms, as so often they address God with a catalog of profound miseries.

69: 1-3 Save me, O God, for the waters have come up to my neck.
I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me.
I am worn out calling for help; my throat is parched. My eyes fail, looking for my God.

At 10%, these were the third most common kind of verse in this batch.

Other Categories

The other categories I've come up with so far are

1. the related Complaints Against Enemies and Calls to Smite Enemies. At 4% and 7% of the same, you would say that they constitute 11% in an "Enemies" category and outweigh "Despair." Although there is some overlap between "Enemies" and "Despair," too. THIS IS JUST A LEARNING EXERCISE. IT ISN'T SCIENCE!!!
2. Characterizations of God as Powerful (10%)
3. Characterizations of God as a Bringer of Abundance (7%)
4. References to Past Trials and Punishments Endured by the Israelites (2%)
5. Discussion of The Wicked (1%) and The Righteous (1%)
6. Mystical Visions (3%)
7. Self-Accusation (1%)
8. ?!???!!! (4%)

I'll talk more about some of these categories next time if they still seem to be meaningful. But if you are wondering what "?!???!!!" is all about, that would be those verses that I'm unable to make much sense out of. The main stumbling block this time was Psalm 68: 11-16, which goes like this:

11 The Lord announced the word, and great was the company of those who proclaimed it:
12 "Kings and armies flee in haste; in the camps men divide the plunder.
13 Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold."
14 When the Almighty scattered the kings in the land, it was like snow fallen on Zalmon.
15 The mountains of Bashan are majestic mountains; rugged are the mountains of Bashan.
16 Why gaze in envy, O rugged mountains, at the mountain where God chooses to reign, where the LORD himself will dwell forever?

It probably belongs under "mystical visions," but it's so quirky that I wasn't quite sure what to make of it. Which of course makes me rather fond of it.

NEXT TIME: Psalms 73-82 -- the Breakdown.

This Week's Text: Psalms 65-72

Psalms 55 - 64: The "Second Batch of Colorado Psalms"

Psalm 55

We begin a second set of Colorado Psalms – using the Revised Standard Version I have here at hand in the Centennial State – with Psalm 55, a fine example of a Psalm that doesn’t make any kind of conventional narrative sense. It starts off as a fairly typical riff on the “enemies” theme, asking God for protection from “the enemy” and “the wicked.” The Psalmist says he wishes he had “wings like a dove” so that he could fly away into the wilderness, and just get away from his troubles; then, that not being an option, he asks God to just destroy his opponents for him instead.

Then, there is a rapid mood swing, and instead of addressing God the Psalm addresses some former buddy of the Psalmist:

It is not an enemy who taunts me – then I could bear it;
It is not an adversary who deals insolently with me—then I could hide from him.
But it is you, my equal, my companion, my familiar friend,
We used to hold sweet converse together;
Within God’s house we walked in fellowship. (12-14)

This is an abrupt and confusing shift not only because we don’t know what the hell he is talking about – it’s possible that this is all about the Saul/David rivalries, but it sure isn’t spelled out – but because the Chapter up to now has clearly been talking about a large group of enemies, not just one guy.

Speaking of rapid mood swings, the text continues immediately into:

Let death come upon them;
let them go down to Sheol alive;
let them go away in terror into their graves. (15)

We have whiplashed back into addressing God and talking about a host of enemies. And after this single bizarrely vindictive verse, our mood changes again:

But I call upon God;
and the Lord will save me. (16)

See what you miss when you get just a few lines of Psalms in quotation? Everything seems so much more inspirational and level-headed after a good cherry-picking. And behold! We are only 2/3 of the way into Psalm 55. It continues through seven more verses of self-pity, confident affirmation of God’s protection, more accusations against the “companion,” a call to trust in God’s support, and a confident statement to God of trust that he will humiliate and kill the bad guys. It’s a twisty road, Psalm 55.

Psalm 56

Psalm 56 is far more straightforward, and follows what seems to be a fairly common pattern: seven Verses describing the downtrodden state of the Psalmist, followed by six Verses of ecstatic affirmation of faith in God. It is to be sung to the tune of “The Dove on Far-off Terebinths,” which is cool, and here in the NRV contains the startling claim that Thou hast kept count of my tossings. (8) I must remember to cross reference this with another translation.

Psalm 57

Here again we have an easily understood song. It has abrupt changes of mood and content, but they are in the regular rhythm of chorus and refrains. A few Verses describing the Psalmists suffering and despair are followed by a few Verses celebrating the intervention and power of God, and this pattern is repeated three or four times. It is sung to the tune of “Do Not Destroy,” which must have been a big hit as it is also the music for Psalm 58.

Psalm 58

Despite its tune, this is a text about destroying. The first five verses are about how very bad bad people are, and how some people are just born bad. It also, in this translation, mentions the amorality of other gods aside from God, which is the first really noteworthy example of Old Testament polytheism we’ve seen in awhile; a footnote, however, gives an alternate translation of “mighty lords.”

The next four Verses call on God to punish the bad guys in creative ways: having their teeth broken and torn out, vanishing like evaporating water, being trampled like grass, dissolving into slime like a snail, etc. There is, here as elsewhere, no suggestion that “the righteous” should care much about the fate of “the wicked.” Indeed,

The righteous will rejoice when he sees the vengeance;
He will bathe his feet in the blood of the wicked. (10)

This is followed immediately by:

Men will say, “Surely there is a reward for the righteous;
surely there is a God who judges on earth.” (11)

Hypothesis: I am guessing that Psalm 55:11 is fairly popular in quotation, but almost invariably de-linked from the context of the proceeding verse. I am guessing that Psalm 55:10 is invoked not at all, save in the most marginal and extreme of churches.

Results: Quick internet search reveals little to confirm or disprove the hypothesis.

Psalm 59

A mildly disturbing Psalm in its naked xenophobia, characterizing “all the nations” as snarling, lying, plotting packs of dogs, and calling on God to punish them, but to draw it out a bit so their suffering provides a good object lesson.

Psalm 60

Another downbeat, military Psalm, the 60th begins with a complaint of the troubles God has inflicted on people, and then shifts into a ambiguous series of passages that seem to both gloat of the military victories that will be achieved with the help of God and to accuse God of having abandoned the military effort.

Psalm 61

A straightforward example of what I am starting to think of as the “Sanctuary Psalms” – those that request and/or celebrate the physical protection that God provides to the faithful.

Psalm 62

Perhaps there is a category of the “Jumble Psalms.” Number 62 has two Verses of devotion; two of ranting about enemies (one in second person, one in third); four mystical Verses on the “sanctuary” theme; two Verses admonishing against the desire for worldly things; and two Verses that are hard just to get your head around, let alone to categorize:

Once God has spoken;
Twice have I heard this:
That power belongs to God;
And that to thee, O Lord, belongs steadfast love.
For thou dost requite a man according to his work. (11-12)

Psalm 63

Mostly what you might call one of the “Celebratory Psalms,” this one is an ecstatic professing of faith and devotion. It moves through a comparison of God to water in the dessert, something thirsted for which sustains life – a powerful metaphor in the Middle East, then as now – to a comparison of God to a rich and sumptuous feast. Here as in so many Psalms, though, the mystical vision of a just, loving, affirmative God is complicated by an intrusion of fear and vengeance:

But those who seek to destroy my life
shall go down into the depths of the earth;
they shall be given over to the power of the sword,
they shall be prey for jackals. (9-10)

Psalm 64

Psalm 64 is a plot point in the book I read last night! Jar City is an enjoyable and engrossing detective novel by the Icelandic writer Arnaldur Indridason. He uses this Psalm, a complaint against the malice and aggression of an unnamed enemy, to good effect. I have been thinking of these as the “Psalms of Paranoia” but that seems a bit loaded; “Psalms of Despair” isn’t quite right either. “Psalms of Complaint Against the Malice and Aggression of an Unnamed Enemy” is just too cumbersome. I’ll have to think on this.

Psalms 48-54: The "Colorado Psalms"

Michael Reads the Bible comes to you this week from sunny Colorado! The official Michael Reads the Bible Bible – which is an “NIV,” a New International Version translation – got left behind in Oregon, because how hard is it to find a Bible when you’re traveling? As it happens, though, the only Bible at hand at the moment is a RSV, a Revised Standard Version. That doesn’t bug me any, but I think I’ll hold off from my attempt at quantitative analysis until we’re back on the home court. So to speak. In the meantime, we’ll cover Psalms 48-54, more or less on the fly.

Psalm 48

It’s a song about Mt. Zion, encouraging the faithful to consider God’s presence there and to praise God there.

Psalm 49

This is a longish Psalm, 20 verses, on a single theme: you can’t take it with you. More specifically, it encourages you not to worry if your neighbors are smarter or richer or happier than you, because everybody ends up dead in the end anyway. Cheerful stuff! Paradoxically, however, this is also one of those Psalms that seems to flirt with the idea of life after death:

God will ransom my soul from the power of Sheol, for he will receive me. (15)

Psalm 50

Psalm 50 is about judgment, the separation of the righteous from the wicked. Its imagery of God is rather severe:

Our God comes, he does not keep silence,
Before him is a devouring fire,
Round about him a mighty tempest. (3)

In Verses 8-15, God is said to speak well of those who honor Him with sacrifices, and promises to deliver them in times of trouble. In Verses 16-20, though, he castigates the wicked. Here, again, we learn a little of what this group “the wicked” that we hear so much about in the Psalms are like: they hate discipline, ignore the Laws of Moses, and befriend thieves and adulterers. They also lie a lot – wickedness and lying are often equated in Psalms – and in particular they are prone to lying about their own brothers.

It is interesting that righteousness here is defined only as adherence to sacrifice laws and, presumably, in the negative – in other words, righteous people should embrace discipline, obey the laws of Moses, stay away from thieves, and tell the truth. So there, perhaps, is some news we can use.

Psalm 51

It’s a Psalm of contrition. The author speaks at great length about his sins, begs for forgiveness, absolution, and cleansing, and promises to go out and tell other sinners about God as well. Two interesting points here – One, there is a hint of the “original sin” concept, which as I understand it holds that since babies are made through the filthy filthy horrible sin of sex, we are all tainted from the get-go:

Behold, I was brought forth in iniquity, and in sin did my mother conceive me. (5)

Probably, this is not an especially popular Bible verse these days, unless you go to a particularly hard-core church. But what do I know?

Second, Psalm 51 carries on a theme that I didn’t really mention in Psalm 50, the idea that the physical act of sacrifice is less important than conducting one’s relationship with God with the right attitude:

The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, thou wilt not despise. (17)

These passages do not say that sacrifice is irrelevant. Sacrifices are still supposed to be offered; however, they are spoken of less as fundamental to religious conduct and more as the cherry on top, so to speak, of one’s religious practice. Even this, though, is a pretty big departure from the laws of sacrifice as laid out back in the books of Moses, which had a ton to say about the mechanics of sacrifice, and nothing much at all about attitude.

Psalm 52

The author, identified as David, chews out an evil powerful man (it’s implied that he might be thinking specifically of poor King Saul). God, he says, will destroy and kill an evil person, and all of the righteous people will get to make fun of him as he gets his comeuppance. But none of these bad things, the author says, will happen to HIM – I am like a green olive tree in the house of God. It is, I’m afraid, a bit of a smug Psalm.

Psalm 53

Psalm 53:1 has another famous line: The fool says in his heart, “There is no God.” Beyond foolishness, this Chapter has a lot else to say about atheists; they are corrupt, doing abominable iniquity; there is none that does good. (1) …They are all alike depraved; there is none that does good, no, not one. (3)

This equation of atheism with evil has always created a bit of a Biblical credibility gap for me. It simply does not jibe with my personal experience, in which I seem to have seen the devout do both good and evil, the atheistic do both good and evil, and the many who are in between do both good and evil, with the degree of morality and religiosity being in no way related.

Psalm 53, predictably enough, sees it differently, and forecasts dire punishments for the ungodly/evil. They will be in great terror and their bones will be scattered.

Psalm 54

It’s not unusual for the verses of a song to represent different moments in time, and this may be what we have here in Psalm 54. In Verses 1-3, the author is afraid of enemies, and cries out to God for help. In Verses 4 and 5, he confidently predicts God’s vanquishing of his enemies. In Verses 6 and 7, he thanks God for deliverance and promises to make sacrifice. Apparently, God did indeed save the day between Verse 5 and Verse 6, and we are now looking back on the event.


NEXT!

In the comments for the last entry, Chuckdaddy asked if Psalm 47 was the last of the bunch. Ha! Ha! No. There are 150 Psalms. We are barely 1/3 of the way through them. Then comes Proverbs. So yeah, we’re a long way still from picking back up any kind of narrative thread. But if you think that these posts are a little repetitive, think how I feel, OK?

Oh – best wishes from Colorado!

Psalms 43 - 47: Five More Psalms!

Psalm 43

This is another one in which David complains of an absent God -- "why have you rejected me?" -- but resolves to be faithful and hopeful regardless. In retrospect, I wish I had kept track of the content of the Psalms since the beginning. The "why have you forsaken me" theme is really quite pervasive. I think this is interesting, because I don't believe I've ever heard or seen it cited in the various settings where we see or hear Psalms cited.

Psalm 44

Take Psalm 44, for instance! The first eight verses are a confident soldier's prayer, three verses extolling God's role in victories of the past, and five saying things along the lines of my sword does not bring me victory; but you give us victory over our enemies. (6-7) This is followed, though, by 18 verses of dispair and abandonment: You gave us up to be devoured like sheep.... You sold your people for a pittance, gaining nothing from the sale. (11-12) It goes on to specify that All this happen to us, though we had not forgotten you or be false to your convenant. (17)

...For your sake we face death all day long; it continues, we are considered as sheep to be slaughtered. (22) After a few lines of pleading for God to awake and not to reject his people forever, the Psalm ends with an affirmation of faith that seems almost ironic in context: Rise up and help us; redeem us because of your unfailing love. (26)

Again, you don't hear much about this in church, and I am finding a conspicuous shortage of inspirational images based on this particular Psalm. This makes perfect sense, of course, since most churches and religious people are more interested in messages of joy, hope, and redemption, and less excited about contemplating abandonment, despair, and divine capriciousness. But that's one of the ways that the Bible is so deeply problematic -- it does not, at least as far as I've read to date, offer an exclusively positive message about the relationship between God and His humans. The most that could be said is that God is often kind to those people that he has selected for his special regard, and although we see occasional references to His enormous compassion and mercy, little of this is actually seen in the acts attributed to Him. Psalm 44, then, is not especially out of place here in the Old Testament. It's just out of sync with the modern Christian conception of God.

Psalm 45

Psalm 45 is a wedding song fit, literally, for a king, praising his deeds, wishing him success in future endeavors, and offering some of the complements to him and his bride. It notes at one point that the person to whom the song is addressed love[s] righteousness and hate[s] wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. (7) Wait, don't most people hate wickedness? And love righteousness? Whatever "righteousness" is? Well, that's Psalmic logic for you.

Best thing about Psalm 45? It's supposed to be sung to the tune of "Lilies." You can't make this stuff up.

Psalm 46

This one is a three-parter. The first three verses affirm that God is an "ever-present help" and that with his assistance one fear nothing, not even the proverbial mountains falling into the sea. Except we're in Psalms, not Proverbs. How come we say things are "proverbial" but never "psalmic"?

The second part is something of a mystical vision, which I find lovely and trippy enough that I'm just going to repeat it without comment:

4 There is a river whose streams make glad the city of God,
the holy place where the Most High dwells.

5 God is within her, she will not fall;
God will help her at break of day.

6 Nations are in uproar, kingdoms fall;
he lifts his voice, the earth melts.

7 The LORD Almighty is with us;
the God of Jacob is our fortress.

The third part speaks of God's ability to end war: he makes wars cease to the end of the earth. (9) I will guess that religious of an anti-war persuasion will have appropriated this snippit with some enthusiasm, but this is really not lion-lying-down-with-lamb stuff. In context, it's talking about ending war the hard way, with violence and fire.

Psalm 47

Nine verses of pure religious celebration, the concept of "praising the Lord" in a compact and ecstatic form. The first two verses seem tailor-made for those hippyish Christian youth groups that were popular in the 1970s:

1 Clap your hands, all you nations;
shout to God with cries of joy.

2 How awesome is the LORD Most High,
the great King over all the earth!

As is true of most songs of simple celebration, the content is not exactly what you would call deep thinkin':

6 Sing praises to God, sing praises;
sing praises to our King, sing praises.

7 For God is the King of all the earth;
sing to him a psalm of praise.

Here's an idea! Let's stop on an upbeat note for a change!

NEXT TIME: I've got the idea of trying a little quantitative analysis of Psalmic themes! I bet you're on the edge of your seat!