Day 170. Psalms 85-89

Psalm 85
This psalm is a liturgy in which groups and persons sing to each other in a dialogue of verse and response—in the first stanza one voice recalls how God once forgave and "restored the fortunes of Jacob" (85:1). Then in the second stanza a second voice prays for the LORD to "restore [them] again" (4), and "revive" them (6). The nation has declined in spiritual and political power. Now the worshipping community calls upon God to "show [them his] steadfast love" (7) and prove again his faithfulness by keeping his promise to David. And in the final stanza yet another voice predicts that the day will come—not too far in the future—when "steadfast love and faithfulness will meet; righteousness and peace will kiss each other" (10). These attributes of God are personified as if they were angelic creatures, ready to fulfill his promise to restore the fortunes of Jacob and "give what is good" (12) to the land and the people he chose
as his own.
Psalm 86
"I am poor and needy," the voice of the psalm says in 86:1. This may not be literally true—what he is saying is the he is destitute of any other support except the LORD. He is certainly lonely and depressed, and he prays to God to "lift up [his] soul" (4). Only the LORD can do that, because whereas the psalmist is "poor and needy," the LORD is "good and forgiving" (5). The LORD is unique among the gods—the spiritual forces and powers in the universe-- because he does "wondrous things" in history (6) and saves individual persons who call out to him in faith. The psalmist prays for an "undivided heart" with which to revere God's name (11). He prays that he may not be distracted in his praise, for such a God deserves undivided glory for the "steadfast love" he shows. He has granted the psalmist deliverance from "the depths of Sheol" (13) when he was near death. Now he needs salvation from the worthless, no-good,
godless "ruffians" who "seek his life" (14). But in contrast to human beings, who can and often are unfaithful and treacherous, the LORD is "slow to anger and abounding in steadfast love" (15). He keeps his promises when others cannot or will not. The voice of the psalm calls himself "the child of [God's] serving girl" (16)—not literally, of course. But he claims the "favor" that might be shown to the child of a secondary wife and female slave. And as "God's son" he calls out for deliverance in order that "those who hate [him] may be put to shame," and he himself may be "helped" and "comforted" (17).
Psalm 87
This little psalm praises the city of Jerusalem for the unique regard in which God holds it—he "loves" Zion particularly (87:1-2). The psalmist is uniquely blessed in being born there and experiencing the grace of living so close to the temple—the conduit through which God's presence comes to the earth. People from far-off corners of the then-known world express envy for one who was "born there" in Jerusalem (4). Maybe these voices are of Jews living in far-off countries who long for their homeland. Or more likely the voices are simply expressions of the psalmist's personal joy and pride in the city of his birth. The last verse is a problem. To whom is the psalmist referring when he says—"All my springs are in yours"? Whose are "my springs"--God's or Jerusalem's? It hardly matters, as the two are identified so closely in the psalm they are really one.
Psalm 88
This is an individual prayer for help sung in the context of temple worship. The voice of the psalm cries out to the God of the Living to save him, for he has become like the dead "whom [the LORD] remembers no more (68:5). The dead are cut off from God's presence because they are "in the depth of the Pit" (6)—that is how the psalmist feels. He is isolated from God and from his companions (7); his "eye grows dim through sorrow" (9). His vision fails. "Do you work wonders for the dead?" the psalmist asks the LORD. "Do the shades rise up to praise you?" And the unspoken answer is "no"—in the Old Testament, God is the God of Living and not the dead. To "Abaddon"—to the realm of the rulers of the dead—his faithfulness does not extend. (The Christian proclamation of the resurrection of Christ says exactly the opposite--that God has overcome the power of the death, and now nothing can withstand his love, even the grave.
Even in Death his faithfulness is known. Therefore we have a hope that transcends this life's limitations.) But the psalmist, facing the immediate possibility of dying, is "desperate" (15). And the psalm ends with the cry of soul isolated from God and other human beings, drowning in fear and self-contempt. (Been there. Got the t-shirt.)
Psalm 89
This is a royal psalm that celebrates God's "steadfast love" which is "established forever," and his "faithfulness [which] is as firm as the heavens" (89:1-2). God makes a covenant with his "chosen one"—with his "servant David"—that he will establish his throne forever (3-4) -- that one of David's descendents would reign in Jerusalem "for all generations." The faithfulness of the Lord is praised to the heavens. "Happy are the people who know the festal shout," the worshipping congregation sings—in other words, blessed are they themselves "who walk . . . in the light of your countenance" (15). God speaks "in a vision" to David, promising that his "faithfulness and steadfast love shall be with him" (24). Even if his children "forsake [God's] law," they will be punished, but they will then be forgiven and the covenant will continue in force (32-34). God's covenant with David is an agreement of
unconditional love and faithfulness on God's part. Now the unimaginable has happened. (The voice of the psalm is suffering from what we call "cognitive dissonance.") The eternal house of David is deposed. There is no son of David's reigning from David's throne in Jerusalem. Now the question is—Is God no longer faithful, since his promise seems to have failed? God has "removed the scepter from his hand, and hurled [David's] throne to the ground" (44). Now the community in the temple—probably the second temple of Zerubbabel—asks "How long, O LORD?" How long until the line of David is restored? God's life goes on forever—time means nothing to him--but mortals die. They cannot wait forever. Human beings are weak. They must depend upon God to hear how the peoples "taunt the footsteps of your anointed" (51), and to respond in accord with his promises. That's where the psalm ends—with hope mixed with frustration. (And
no son of David ever did again rule in Jerusalem—political hope failed--but we Christians see the promise to David triumphantly fulfilled in Jesus Christ, son of David and risen Lord, who lives and reigns forever.)