Sacramental Living

This is the fourth part of a continuing post.

Read Part 3 here.  Read Part 2 here.  Read Part 1 here.

WARNING: Academic content ahead …

The Korahite Psalms (42-49; 84-85; 87-88) serve as an excellent study in the thematic web woven from the foundation laid in Psalms 1 and 2 of torah, pathway, and refuge. The process of ‘refuging’ in the torah pathway begins with faint hope and profound devotion, moves to proclaiming joy in YHWH’s presence, and ends with absolute abandonment. From heaven to hell, the full gamut of love, rage, fear, peace, anxiety, despair, and hope is here. Specifically, these psalms consist of Zion songs (46, 48, 84, 87), a wisdom psalm (49), a wedding song (45), an enthronement psalm (47), and laments (42-44, 85, 88). ¹

It must be noted that the refuge metaphor–or ‘refuging’–has many synonyms that are identical thematically in the Psalter. The primary of these are: shadow–tsel; stronghold–ma’owz; secure height–misgab; rock–tsur; hiding place–sether; shelter–cukkah; as well as a slew of verbal forms.

Psalms 46, 48, 84, 87. These Zion psalms express the elemental yearnings of wayfarers to permanently reside in Zion’s sacred space. Zion is the destination of desire because it is “the holy habitation of the Most High” (46.4). God, though residing in the heavens as creator God, is understood to be present with his people in time and space by the Korahite psalmist in the city of Zion: “God is in the midst of the city” (46.5). Yet, verse 1 of the first Korahite Zion psalm clearly states that “God is our refuge (mahseh)” (46.1). The identity of the city and God are more than linked; they become interchangeable:

Walk about Zion, go all around it, count its towers, consider well its ramparts;
go through its citadels, that you may tell the next generation that this is God. (48.12-14)

It is this “dwelling place” (84.1) that is lovely, for which the life-force–nephesh–of the psalmist faints. Movement is predominant on the “highways to Zion” (84.5). This movement is not erratic nor arbitrary, but transformative. As the singers move through the waterless valley, they make it a place of springs and the early rain covers the valley with pools (84.6). Moving within Zion/God’s life is an activity that carries believers from “strength to strength” (84.7). Indeed, the supreme statement is made of this city that contains God’s presence: it is the source of all transforming good, for “[a]ll my springs are in you” (87.7).

Psalm 49. Associated with the sapiential tradition, this psalm weaves wisdom understandings of observed life like that found in Qoheleth, with the mystery of practicing life. This practice of life is carried out in communion with God, and learned through repetition. Again, the theme of movement is noted and recognized as necessary and right for the “dwelling places to all generations” (49.11). Life in God is viewed as liberating, beyond even Sheol and the grave (49.15); thus the psalmist asks, “Why should I fear in times of trouble?” (49.5).

Psalm 45 and 47. The enthronement psalm, Psalm 47, celebrates YHWH’s rulership of all creation. Much activity is involved in the proclaimation of YWHW’s kingship. Yet, for all the praise, “God sits on his holy throne” (47.8) where “he is highly exalted” (47.9). There emerges a span, a distance, between humanity and YHWH who was so recently carried simply on the shouts of his people (47.5).

The psalm for a royal wedding, Psalm 45, contains strong messianic tones that may contribute to its final inclusion in the Psalter. ²  The telling–and perhaps problematic–section of the psalm is weighty indeed:

Your throne, O God, endures forever and ever.
Your royal scepter is a scepter of equity;
you love righteousness and hate wickedness.
Therefore God, your God, has anointed you
with the oil of gladness beyond your companions . . . (45.6-7)

It does not make much sense grammatically to take the God of “O God”–elohim–as referring to anyone else here other than the earthly king. Of course, God is the source of the king’s power and authority. ³ The psalmist’s desire for God’s presence is so strong, that God’s presence is equated, not simply with the divinely appointed city, but now with the divinely appointed earthly ruler! God and man are united in presence. This is radical indeed. Longing for God’s presence so intensely–that the king and God would be as one–must arise from a very real knowledge of separation from the deity.

Psalms 42-44, 85, 88. The separation is in fact unbearable: “When shall I come and behold the face of God?” (42.2). Could the God who is a ‘stronghold’–ma’owz–cast off the faithful (43.2)? This is at least the perception. There is still action that is occurring in the life of God who is characterized as “my rock”–tsur–, but this action is not the delight nor ‘refuging’ of Psalms 1 and 2. Something is painfully amiss and the laments of the Korahites begin to crystallize what is skewed. The psalmist still walks about in the way, but does so mournfully, not happily.

Why this shift? The presence of the LORD is not discerned. Yet, the Korahite understanding is that YHWH’s presence is forever linked to the temple. The boast of the psalmist has been in God’s name (44.8). Glory, however, does not at present “dwell in our land” (85.9). For righteousness and faithfulness and covenant love to commingle, the responsibility of activity dramatically shifts from those who are pilgrimaging in God, to God himself: “righteousness will go before him, and will make a derek for his steps” (85.13). YHWH must be on the move!

What if YHWH does not come? Psalm 88–the embarrassing accusation against God–addresses this concern. The psalmist does not evacuate himself from the conversation. ⁴  Rather, he cries out at the silence and apparent pervading absence of God’s presence all the more. Ironically, though the presence of God seems far away, the psalmist declares, “O LORD, God of my salvation, when, at night, I cry out in your presence . . .” (88.1). The psalmist acknowledges, even when all would speak otherwise, he is still in YHWH’s presence.

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Brian Niece
www.brianniece.com
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Related Posts:

• The ShadowPath of YHWH’s Open Story — Part 1
• The ShadowPath of YHWH’s Open Story — Part 2
• Some Excellent Quotes from Jim Wallis
• The Mysterious Presence
• Waiting for the Ashes