Is Psalm 103-106 to Be Read Together
Psalms Week 10
Bless the Lord, O My Soul: Psalms 103, 104, 105, 106
These iv psalms — ane titled (103: "Of David"), three untitled (104; 105; 106) — are soaring hymns of praise. Psalm 103 calls for praising God in the context of God's graciousness and the forgiveness of sin. Psalm 104 lauds God for God'southward having created everything that is. And Psalms 105 and 106 exalt God in the context of the magnalia dei — the mighty acts of God — on behalf of Israel, God's elect people.
Psalm 103
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The theme of Psalm 103 is sounded at the showtime. Using exquisite poetic language, the psalmist — David — musters all his strength to praise God, which is what anoint means when the speaker is a person and the object of the blessing is God. The conventional translation soul should not be thought of as indicative of some function of personhood unrelated to the body. In this case, the word is a synonym for one's self. Note that in 103:1 the parallel to soul is "all that is inside me," significant one's innermost existence or one'south essential cocky. Likewise, approval the Lord and approval the Lord's holy name are one and the same. God'due south name is indicative of God'due south being. [Author'southward Note one]
Upon repeating this phrase in 103:2, forth with an admonition non to forget the many benefits that God fosters, there is a short list of the virtually obvious actions on God'south office that are deserving of ardent praise: forgiving iniquity, healing diseases, redeeming from "the Pit" (the world of the dead), crowning with covenant love and mercy, offering goods of all kinds, and renewing one'due south youth (103:iii–5). How could there be whatever other response than effusive praise for a deity who does these things?
In lite of this offset, information technology is hard to tell whether this psalm should exist read individually or collectively. That is, is David to be thought of hither as a single person or is the psalmist in this case a representative of the whole customs? The ambiguity may be purposeful. After all, in addition to the obviously personal elements indicated by singular personal pronouns, there are a number of plural references (e.one thousand., 103:six–14
). Perhaps nosotros should think of this as a personal statement in a communal context, as when during Christian worship ane recites a creed by beginning "I believe" even while the recitation is engaged in by the whole congregation.
In any case, the next segment of Psalm 103 catalogs several divine actions in behalf of Israel. The Lord vindicates the oppressed (103:6), reveals the divine self to Moses and the people (103:7), acts mercifully and graciously in response to the people's sins (103:viii–13), and remains enlightened of homo frailty (103:14). This latter point is elaborated upon by comparing human being transience with divine permanence. Human beings are compared to plant life, which flourishes for a flow, but eventually succumbs to decay and death (103:15). In contrast, for those who obey God's covenant and keep God's commandments (103:18), the Lord's covenant love is from everlasting to everlasting, extending even to multiple generations (103:17). Homo weakness is more than than matched by divine strength.
If Psalm 103 began with an intensely personal season, it concludes with an intensely communal flavour. This final section first affirms that the Lord has established the divine throne in the heavens, which is the seat of God's universal rule: God's "kingdom rules over all" (103:19). There follow four commands to "anoint the Lord" — the psalm besides featured four such commands in the first three verses. Who is to bless the Lord at the conclusion? Angels and mighty ones (another category of divine agent) who are obedient and circumspect are to anoint the Lord (103:20). All God's hosts are to bless the Lord, along with all ministers who practise the Lord's will (103:21). Even God's works (i.e., the created order) are to bless the Lord wherever the Lord has dominion, that is, everywhere (103:23). Finally, for expert measure the psalm ends exactly as information technology began: "Anoint the Lord, O my soul" (103:23)!
Psalm 104
Like Psalm 103, Psalm 104 begins and concludes with "Bless the Lord, O my soul" (104:1, 35). The only deviation is that a Hallelujah/"Praise the Lord" enhances the second occurrence in 104:35. The reason for the blessing/praise in this psalm, however, is God'due south majesty and grandeur as manifested in and through God's creation.
Earlier getting to the created order itself, though, the psalmist describes God in a way that befits a deity who is responsible for bringing into existence everything there is. This is a God who is outfitted with laurels, majesty, and light; who dwells in a tent made of the heavens and in chambers that residual on the waters; who rides on a chariot constructed of the clouds and on wings supplied by the wind; and, finally, whose messengers/ministers are the winds, fire, and flame (104:2–4). The image is almost besides magnificent for words, even the lofty, poetic words of the psalm itself. While it was forbidden for Israelites to make whatever physical images of their God, no limits whatsoever were put on mental images.
Afterwards this incredible introduction, the psalmist launches into a litany of God'south creative acts. God set an unshakable earth on its foundations, and clothed that same globe with oceans and waters higher than mountains (104:5–6). [Author'southward Note 2] Co-ordinate to the psalmist, God not but was responsible for the created gild but ruled over it. Thus, God rebuked the mighty waters (perhaps the primordial waters of chaos) and so that they fled, ordered mountains to rise and valleys to sink, and established boundaries to incorporate the elements (104:7–9).
Overstate
The psalmist besides mentions the utilitarian aspects of God's created lodge. God provided springs so that animals and birds could drinkable (104:10–eleven). Though ruling from a lofty divine dwelling, the Lord provides water such that the earth is satisfied with what God has done (104:13). Continuing in this vein, God sees to it that grass grows for cattle, and plants for human cultivation; that conditions are practiced for wine, oil, and bread, which human beings require; and that trees are watered and planted then that avian creatures accept homes (104:14–17). Leaving no particular out, the psalmist asserts that God has planned for the mountains and rocks to provide housing for goats and badgers. By extension, every living thing on the globe has been taken care of by this creator God (104:eighteen). God made the moon and sun to mark fourth dimension (104:19). Fifty-fifty dark has been planned for past God so that nocturnal animals could be accommodated (104:20). Predators — such equally lions — may be skillful hunters, but ultimately their sustenance is from God (104:21–22). That is the role darkness serves. Equally for the human species, daytime is when they complete the necessary work (104:23). Bless God, for in God's guise as creator everything has been done for a purpose.
The psalmist maintains the focus on cosmos as the verse form continues. A department now appears in which the psalmist is overwhelmed by God'south creative manus. The Lord'due south works are many. The Lord has used wisdom as a creative tool. The whole world teems with God'southward creatures. The body of water contains creatures both great and small that are beyond counting. The ocean itself exists for ships to traverse it and for the mythical monster Leviathan — which God made simply for the thrill of it! — to cavort in its depths (104:24–26).
Returning to the motif of God'southward sustaining of the created order, the psalmist relishes the fact that all creatures look to God for food. All the creatures have to practice is line up to receive all manner of good from God. Conversely, if God abandons this responsibility, the creatures perish. As long as God's Spirit is at piece of work, yet, the creatures flourish and the expert world is renewed (104:27–30).
In conclusion, the psalmist is overcome with praise and gratitude. The psalmist asks that God's glory always be manifest even while the Lord rejoices in the Lord's own works (104:31). Words fail when wanting to praise a deity who only has to wait at the earth for it to tremble or touch the mountains for them to smoke (104:32). As long as the psalmist lives, the psalmist's kickoff duty is to praise, hoping all the while that this praise is itself pleasing to God (104:33–34). Apparently thinking that declining to praise a creator God of this description can exist explained only by sin, the psalmist adds that the wicked are an affront to the created order and ought to be removed. At that place is only ane fitting response to this God — namely, praise, on which note the psalmist concludes (104:35).
Psalm 105
Psalms 105 and 106 are framed by hallelujahs — "Give thank you to the Lord" or "Praise the Lord" — strategically placed at their beginnings and conclusions. These literary devices and the similar content allow these ii psalms to be considered together. Equally noted above, these hymns extol God for God's mighty divine works in electing and working through Israel, the people of God.
After the initial hallelujah, Psalm 105 immediately invites the people to give cheers to the Lord, call on the divine name, and more specifically make known God's deeds (105:i). This aforementioned thought is repeated when people are called to sing praises to God and tell of God'due south wonderful works (105:2). Wonderful works is repeated (105:v) when the people are admonished to remember them along with God'southward miracles and judgments. This is all in the context of prompting the descendants of Abraham/the sons of Jacob to unbridled glorying in God'south name, heartfelt rejoicing in the Lord, seeking the Lord, and basking in the Lord'south presence (105:3, 4, five). Singing this hymn is designed to ensure fixing God's wondrous actions in the minds of God's people.
The foray into God's deeds begins past calling attention to the fact that though the Lord'south judgments are universal (105:seven), the covenant that God has made with Israel is binding forever (105:8–10). Function of this covenant is God's promise to give the people the land: a promised country (105:eleven). The phone call of Abraham and Sarah is dealt with only by and large, still. The psalmist recalls when there were simply a few ancestors wandering around basically homeless (105:12–13). Though a dangerous time, the Lord saw to it that these ancestors — hither interestingly referred to as anointed ones and prophets — were protected from the powerful (105:14–15). [Author'south Annotation 3]
The psalm then moves immediately to the part of the story in which Joseph's office is prominent (Genesis 37–l), curiously omitting altogether any details involving Isaac and Rebecca or Jacob and his four wives and subsequent family unit (Genesis 25–35). It is noteworthy that the psalmist is not merely relating a known story, but also interpreting information technology. The psalmist declares that God brought about the famine that afflicted Arab republic of egypt and also planned to accept Joseph well positioned for this eventuality (Psalm 105:16–17). Though Joseph had been enslaved, according to the psalmist this was part of God'southward program (105:18–19). In fourth dimension, Joseph was elevated to a position of prominence (105:21–22).
Joseph's power gave him the ability to benefit his family greatly; this resulted not only in Israel/Jacob'southward and his whole family's venturing to Egypt merely in their condign extremely strong in the process (105:23–24). Emphasizing God's complete sovereignty, the psalmist insists that the people'southward reversal of fortune — whereby a previously benevolent Egypt became malevolent — was God's doing, likewise (105:25). This in turn created the state of affairs in which God sent Moses and Aaron to deal with the oppressive Egyptians (105:26).
As we might expect, the psalmist next delves into the plagues God visited upon Egypt as announced by Moses and Aaron (105:27). These included darkness (105:28), waters turning to blood (105:29), swarms of frogs (105:30), swarms of flies and gnats (105:31), terrible hailstorms (105:32), ruined vegetation (105:33), locusts that devoured plants and fruit (105:34–35), and, finally, the deaths of Egypt's firstborn (105:36).
The psalmist goes on to allude to Israel'south plundering of Arab republic of egypt by "borrowing" their jewelry upon divergence (105:37; run into Exodus 11:2–three; 12:35–36). Naturally, for all they had endured, Egypt was pleased when Israel finally left Egypt (Psalm 105:38). The recitation continues with references to God's leading Israel by cloud and fire in the wilderness, providing water and meat to the people, and ultimately remembering the ancestral covenant (105:39–42).
Earlier the final hallelujah of Psalm 105, the psalmist emphasizes that a joyful Israel followed God through the desert with singing (105:43), though this is a very unlike emphasis from the murmuring traditions found in Exodus (Exodus xv:24; 16:2–3, viii–12; 17:2–three, seven). Later, God gave Israel the promised state (Psalm 105:44). All this was for the purpose of God's people's acting co-ordinate to God's volition (105:45). Then, as expected, nosotros run across the concluding hallelujah.
Psalm 106
Some other hallelujah is repeated, whereupon Psalm 106 begins. This psalm, too, recounts God's mighty works in State of israel's behalf, but with a twist. Rather than praising the Lord and just rehearsing what God has done, the psalm calls attending to Israel's disobedience from Exodus to Exile. Information technology is a profound juxtaposition of God's gracious acts for God's people and their consistent, persistent negative response. In so doing, the psalm locates the people's praise in the context of God's non completely abandoning them in spite of their not bad sins. The emphasis is ultimately on the grace of God.
The proem, or introduction, sets the phase. Later on the initial hallelujah, the psalmist calls on the people to thank to the adept Lord for the Lord's enduring steadfast love. This includes a statement that it is virtually impossible to recite all that the Lord has done. The proem concludes by noting that all are blessed who acquit justly and righteously at all times (106:1–iii). At this point, i cannot conceptualize the direction the residuum of the psalm volition go.
Then, there is a curious prayer. The psalmist wants the Lord to think the psalmist when God shows favor to the people past delivering them (106:4). This involves the psalmist's desiring to bring together with the called at the time of deliverance (106:5). The question is: What deliverance? It appears that the psalm reflects a condition when the people are in need of rescue. As we shall see, this is well-nigh certainly a reference to the Exile.
Such a prayer justifies the psalmist's launching into a litany of Israel'south sins. State of israel's ancestors sinned by not properly acknowledging God during the miraculous crossing of the sea (106:half dozen–7). God saved Israel anyhow (106:eight–eleven), later which they believed and praised (106:12). But they immediately returned to their iniquitous means in the wilderness (106:thirteen–14). God responded with judgment (106:15).
The psalmist continues by bringing up rebellion against Moses and Aaron and the subsequent punishment (106:16–xviii; see Numbers 16), Israel's construction of the aureate dogie and Moses' mediation in their behalf (106:19–23; see Exodus 32), the unfaithful murmuring in the wilderness (106:24–27; see the above references), the terrible incident involving the Baal of Peor (106:28–31; see Numbers 25), the outrage at Meribah (106:32–33; see Numbers 20:ane–13; Exodus 17:1–7), and their persistent idolatries fifty-fifty in the Promised Land (106:34–39; run into Judges 2:11–19; 1 Samuel 7:three; one Kings eleven:i–8).
All this induced divine anger and led to God'due south ultimate punishment: removing Israel from the state (106:40–43). Still judgment is never God'south last word. God eventually relented and acted providentially for Israel's return to their land (106:44–46; encounter Ezra and Nehemiah). Even though the psalmist has already recounted the return from exile, the concluding prayer is that Israel be gathered from amongst the nations (who had been their oppressors) so that thanks and praise might exist offered (106:47). The final doxology praises God from everlasting to everlasting, calls for an "Amen!" from the people, and has a final hallelujah that concludes this psalm likewise as Volume IV of the Psalter.
Questions for Farther Reflection
- Dr. Spina identifies three reasons for the praise exuded in Psalms 103-106: God's graciousness and forgiveness, God'southward work in Creation, and God'southward magnolia dei, or mighty acts. Which of these is almost compelling to you personally and why?
- Psalm 103 lists many of the "benefits" (103:2) of knowing God. Re-read the chapter. What, if anything, would yous add together to this list? Which verse or verses of this psalm speak to your electric current life situations?
- Psalm 104 is a celebration of God's work throughout creation. Reflect on an experience in the created world that was praise-inducing for yous. What was and so meaningful almost this feel and why?
- These psalms frequently refer to humans blessing God. How is this similar or different to God blessing humans?
- In the church, in what ways should God's magnolia dei (mighty acts) of the past be remembered and historic?
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Source: https://lectio.spu.edu/bless-the-lord-o-my-soul/
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