A God Who Comes Near: Reflections on the Psalms

By Rhoda A. Carpenter

This book is written to reawaken awareness of both the beauty of the psalms and their ability to speak with relevance to our contemporary culture--a generation in danger of losing the psalmist’s voice. It is written for those who may have felt marginalized by church or society, whether from loss, tragedy, illness, or misuse of power. May this generation hear the voice of the psalmist pointing them to a God who desires honest expression, who comes close to listen to their cries, and points them to a deeper understanding of who he is and how he loves. May the words of the psalmist lead them out of isolation and into authentic community.

The author’s approach to the psalms begins with recognition of the intertwining of imagery with the literary structure of the poetry found in the psalms. The imagery in the psalms comes from an earthy connection of the psalmist with the land of scripture. Understanding the imagery allows the reader to “see” the psalms and receive the message. It deepens the relevance of the psalms to speak into the myriad contexts in our present day multi-cultural world. Recognition of the religious and social dynamics of ancient Israelite life--such as kingship, Zion as a place of God’s presence, and the covenant relationship of a people with their God--provide further clues to understanding the message of the psalms.

Along with the rich imagery present in the psalms, this book explores the literary structure of the poetry in the psalms. Recognition of key characteristics of Hebrew poetry allows the words to “sing.” In every psalm a vivid echo of ancient voices resounds, building century upon century of expression, reaching into the present. If one reads carefully, the melodies and message can be heard. The music of the psalms breathe with life and relevance.

Psalms are filled with movement to hope and praise. Yet, they address the reality that life at times hurts. The psalmist gives honest voice to pain and affirms God’s presence in the darkest moments of life. This book explores the importance of lament both individually and in community as a vehicle to healing and a deeper understanding of God’s care.

The book closes with an examination of five select psalms that are representative of different types of psalms found in the psalter. They were chosen because of personal relevance. Through imagery, structure, and voice the psalms convey movement from honest expression to hope. Hope leads to thanksgiving. Praise resounds because of who God is and how he cares.

• Language: English
• Publisher: Thomas Nelson
• Release date: Aug 6, 2019
• ISBN: 9781400325214

Rhoda A. Carpenter

Living and studying in the Middle East provided a window into the vivid imagery in the psalms. Years of teaching Bible further deepened love of the psalms and led to greater awareness of the literary beauty and connection to the land from which the psalms originated. Daily reading of the psalms deepened the relevance of the psalms to address life’s joys and sorrows. Academic credentials: Doctor of Ministry, Masters in Bible and Theology, Masters in Counseling, and Bachelor of Science.

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Introduction

Open my eyes that I may see wonderful things in your [Instruction].

(Psalm 119:18, NIV)

This reflection on the psalms began more than a year ago during a time of transition. It all started with notes jotted in my personal journal reflecting on psalms left each day by my husband as a shared meditation, and a request by a daughter searching for a meaningful meditation on the psalms. Write something, Mom. We need to hear your perspective.

My encounter with the psalms has even deeper roots. It has developed out of a growing recognition of a profound connection of my life experience with the psalms.

• My engagement with the psalms has been a lifelong experience. I recall times when life has brought me to my knees and left me voiceless. Psalms have given honest voice leading me to hope and praise.

• Daily psalm reading has been a habit begun more than fifteen years ago; my husband and I would read a psalm together every evening and pray for our family.

• Ten years of teaching the Hebrew Bible (Old Testament) at Sioux Falls Seminary, the psalms were a part of almost every class. I would begin my classes at the seminary with a psalm, at times singing a psalm together. Eight additional years teaching the Bible as an adjunct professor first at the University of Sioux Falls and then at Sioux Falls Seminary were further catalysts for engaging the psalms.

• More than thirty trips to the Middle East with focus on Israel and Jordan have created a window into the vivid imagery in the psalms. This insight was nurtured by study at Jerusalem University College and University of Holy Land in Jerusalem. A spark of interest in the land of the Bible was first ignited when my husband and I, along with our young daughter, spent a half a year in the Gilead region of Jordan, working at a hospital. Weekends and free afternoons were spent connecting the context of the land with the biblical stories that took place in the region. This life-long engagement with the land of the Bible provided the background from which love of the psalms emerged.

• At least eight years of studying biblical Hebrew plus teaching introductory Hebrew and Hebrew exegesis led to a deeper recognition of the literary beauty of the psalms and the deep connection of the language with the land from which the psalms originated.

The psalms have again and again provided a pathway to healing as I stumbled to lean into God’s word and to listen for his voice in the quiet. For God alone my soul waits in silence; from him comes my salvation (Ps. 62:1[2], NRSV). The words would jump from the page and into my heart. Tears would come as I would recognize God’s care. He was guiding my steps through uncertainty, leading me back to life. I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you (Psalm 32:8, NRSV).

As I reflected on the psalms I found myself entering a door that led deeper and deeper into understanding God’s loving care for each of us and his desire that we live immersed in his word, in deep relationship with him and with one another.

The words of the psalmist have echoed down through the centuries since they were first composed. I recognized the power of joining with the voices of those who have prayed the psalms through the years. As I prayed the psalms, I heard a crescendo of voices rising higher and higher. The prayers of the psalmist have given voice to those silenced by pain, suffering, or anger, and those filled with inexpressible joy and praise. When we pray the psalms we join our voices and hearts with all those who have prayed in the past. Patrick Miller, in his book They Cried to the Lord wrote of prayer revealing the Divine-human relationship:

Prayer is response to life at its heights and depths. It may be a painful, stuttering reluctant expression. Or it may be a careful formal disciplined, planned communion with the divine…Prayer happens when "human beings at their initiative address God with some sort of need in hopes of a Divine response…Prayer also happens when individuals and communities respond to God’s help with praise and thanksgiving.⁵

The psalms are the record of people praying across time and place, in different cultural contexts, alone with God and with others. Praying the psalms draws us into authentic community. [O]ne of the truly striking elements in the Psalms, in addition to their great poetic beauty and moral depth, is the all-encompassing diversity of attitudes, sentiments, and affects with which the Divine is approached.⁶ The essence of biblical prayer is found in the simple triad: We cry out to God. He hears our prayers and responds. The human response to God’s intervention is praise.

Divine Response

Notes

⁵ Miller, They Cried to the Lord. (Minneapolis: Augsburg, 1994), 2, 4.

⁶ Harold W. Attridge and Margot E. Fassler, eds. The Psalms in Community: Jewish and Christian Textual, Liturgical, and Artistic Traditions. (Atlanta: Society of Biblical Literature. 2002), 1.

Title: Psalms

P

raise resounds throughout the entire book of Psalms, from the title to the closing majestic symphony of praise. Almost every psalm includes praise to God in some way from stumbling words thrown heavenward to communal thanksgiving or even a promise to praise. The psalms reflect movement towards praise in the face of real life circumstance. The praise is authentic and deep. Claus Westermann wrote of praise rising out of the depths of need and sorrow. Kohler added The deeper one descends into the breadth of [scripture] the louder the praise of God can be heard.⁷ The psalms reveal the depth of the relationship between a people and their God. They give the reader a window into God’s heart—a glimpse into a love so profound it lifts the individual and community to praise. Originally the books of the Hebrew Bible had no titles. Each book was remembered by its opening lines. Psalms was eventually called tehillim img1.jpg in Hebrew meaning praises.⁸ This title captures the unique essence of the psalms as a collection of praises to God. The familiar title Psalms was a translation of the Hebrew title. For most readers the English title Psalms misses the centrality of praise and does not adequately capture the depth of the Hebrew title as a book filled with praises.⁹ Many of the headings for the psalms suggest the psalms were used in worship accompanied by music. The book of psalms in the Septuagint (LXX) was called Psalmoi, which translates as instrumental music or "songs sung to a stringed instrument."¹⁰ Alexandrinus¹¹ gives the title as psalteries, a word for the instrument used. The Psalter is a later, possibly medieval title for a collection of the psalms often with added liturgical or devotional material. The title Psalms or Praises captures with powerful brevity the intent of the book as a collection of praises to God who alone is worthy of praise.

Notes

⁷ Claus Westermann. Praise and Lament in the Psalms. Translated by Keith R. Crism and Richard N. Soulen. (Atlanta: John Knox. 1973), 5–7. Kohler in Old Testament Theology quoted in Westermann, 7.

⁸ William Holladay, ed. A Concise Hebrew and Aramaic Lexicon of the Old Testament. (Grand Rapids: Eerdmans: E.J. Brill, 1988), 81. Mike Hagan, PhD, former professor of Hebrew Bible and past president of Sioux Falls Seminary states the title tehillim is a unique irregular masculine plural noun. Since the word for praise in Hebrew is tehillah, a feminine word, the feminine plural would be tehilloth.

⁹ Jobes, Karen H. and Moises Silva. An Invitation to the Septuagint. 2nd printing. (Grand Rapids: Baker, 2001),

¹⁰ The Septuagint (LXX) is the Greek translation of the Hebrew Scripture, translated for a Greek speaking Jewish Diaspora community in Egypt who no longer spoke Hebrew. The first five books were translated around 250 BC, the remainder in the following two centuries. The Eastern Orthodox Church uses the Septuagint today. Every translation is an interpretation.

¹¹ Alexandrinus is an AD (CE) fifth century manuscript containing a majority of the Septuagint (LXX) and the New Testament.

Headings in the Psalms

Was David the Author?

Contemporary Statue of King David, Mount Zion, Jerusalem: Carpenter photo

Contemporary Statue of King David,

Mount Zion, Jerusalem: Carpenter photo

Seventy-three of the 150 psalms in the Hebrew Bible contain the simple dedication a psalm of David. The Hebrew phrase mizmor ledavid

is translated a psalm or melody to, for, or of David. The Hebrew preposition le has the meaning of denoting direction toward or reference to. It could be read as concerning David, belonging to David, on behalf of David, about David, or of a later or future Davidic King.¹²

The traditional view through the centuries has held that David was the author of all of the psalms. Rabbinic tradition considered all of the psalms to be of Davidic inspiration.¹³ The Davidic connection to the psalms is strengthened with recognition that the dedication of David in the superscriptions (headings) is likely ancient, although scholars debate the origin of the connection with David.¹⁴ Many see the dedication as part of the text before the canon was closed.¹⁵ Brevard Childs suggested the headings were added sometime in the post-exilic period. Others find evidence for an even older connection suggesting that the Davidic inscription was part of the text before the Hebrew text was translated into Greek (the Septuagint).

Statue of David as a young man by Andre del Verrocchio, circa 1470

Statue of David as a young man by Andre del Verrocchio, circa 1470

New Testament authors linked some of the psalms to David. Jesus connected David with only one psalm. In Mark 12:35-37 Jesus linked the words of Psalm 110:1 with David. The author of Acts made the same connection with David in Acts 2 (2:33–35). Acts 1:15–20 also connects Psalm 69 and 109 with David. Acts 2:25–32 connects Psalm 16:8–11 with David’s tomb. In Romans 4:6–8 Paul associated Psalm 32:-3–5 with David. Paul also connected David with Psalms 69:22 in Romans 11:9–10. Hebrews 4:7 refers to David in a quotation from Psalm 95:7–8 He spoke through David, as it was said before: today if you hear his voice, do not harden your hearts. Psalm 95 in the Septuagint (LXX) is titled A Psalm of David. At some later point the entire collection became associated with David. Psalm 16 and Psalms 56–60 have also traditionally been associated with David. The word miktam is found in their superscriptions (headings). Although the precise meaning of this word is uncertain, these psalms have traditionally been associated with David in times of great danger. For example, the heading in Psalm 57 suggests David wrote this psalm while hiding from Saul in a cave. Psalm 51 has long been connected with the David