Psalm 47 (A)

Love Consciousness hovers over the nations, awaiting our awakening to Love.

Psalm 47

Reflection:

This psalm strikes me as a little icky. Is God taking the nations by force and then expecting praise from conquered people? It feels like proof text for creating “God’s Nation” and we can see that white christian nationalism is dangerous in America. So what should we do with a text like this? Just keep the nice parts for a call to worship or a chorus using only the first verse?

Clap your hands, all you peoples;
    shout to God with loud songs of joy.

After that, this psalm goes in a direction I don’t like, God is male, king, and subduer. He has chosen “us” to be over “them”, literally oppressing everyone *not* his people and making them his people but just a little less than those who are already his people. What?

“What is needed from a feminist viewpoint is a “conversant” reading of the text or “dissonant listening” that actively engages the text, critically evaluates it, and pays attention to the places of tension within it. What if the nations do not willingly worship Israel’s God? What if they are not convinced by Israel’s praise? How might non-Israelite who worships a different god receive Israel’s declarations?” Wisdom Commentary p. 44

The Wisdom Commentary goes on to suggest that reading this text with the story of Rahab (most of her story is in Joshua 2-6, and you may recognize her as one of the few women who appear in Jesus’ genealogy). Basically, before the walls of Jericho come tumbling down for Joshua, Rahab is the one who makes it possible by hiding his spies. She is hero in our scripture but if the story was told by those who lived in Jericho she would be cast as a villain. Although she makes a profession of faith in the God of the spies, we can wonder if she was a believer or if she was trying to save herself and her household. They are saved when Israel wipes everyone else out, but she is still referred to as a prostitute (and continues to be referred to that way in the Christian new testament). So, what was her life like after her home was reduced to rubble? Was she always a prostitute? Did she ever get treated as anything other than an exotic indulgence for the men that used her services to bring down their enemies? Does Rahab clap her hands and shout songs of joy to the colonizer’s God? What does Rahab think when she hears this psalm?

I don’t have any answers. But for what it’s worth, I haven’t torn this page out of my Bible.

Text like this also allow me to ask questions to myself. How would I tell the story if I was a spy? If I was Joshua? If I was Rahab? If I was a person who watched everything they knew destroyed? Am I rubble? Or did I survive? And the way I answer these questions says a lot about how I’m thinking and feeling. I hope that the answers fill me with empathy and give me new perspectives not just on this text but on the way I’m living my own faith.

What I remind myself about psalm 47 is that it says God reigns over the earth. God is not king in America (only or specifically). I don’t think God cares about our created tribes, kingdoms, and nations that divide God’s children into “us” and “them”. And if we are “using” our God’s kingship to oppress God’s other children, we have an incorrect understanding of God’s reign. God’s reign should unify and build peace among all people.

So, how has this psalm been used in worship? “The exilic Isaiah connected the return of the Babylonian exiles to Zion to the announcement of the reign of the LORD (52:7-10). Jesus of Nazareth connected his career with the announcement of the reign of God (Mark 1:14-15). Both show how the celebration of God’s rule can acquire and has acquired new historic points of reference to inform hope and liturgy. According to Jewish tradition, Psalm 47 was sung in the temple seven times before the trumpet blast inaugurating the new year. The early church used the psalm to celebrate the ascension of Jesus, a practice that is commonly followed still in the liturgy of many churches. In these liturgical contexts, the psalm declares that the reign of God is the transcendent truth about what is inaugurated in the new year and in the new era.” Mays pp. 187-188

So, the reign of God looks like captives being freed, people being fed and clothed, healed and forgiven, and given dignity and love. Sin and death are not to be feared. We can choose to live in a new era of hope and healing for everyone.

I think Nan Merrill understands those deep truths of Psalm 47:

Clap your hands, people of all nations!
Acclaim the Creator with joyful songs!
Rejoice in the beauty of diversity!
The Beloved of our hearts is mighty, reigning over all of Creation: 
the lands, sea, and air.  
Love Consciousness invites all people to co-creation, the nations to peace.
Love Consciousness is our heritage, our birthright, to be awakened in every soul.
Let the Love you are sing praises with loud acclamation; 
join the cosmic dance of celebration!
Sing praises to the Creator,
Sing praise to the Beloved,
sing praises, one and all!
For Love Consciousness created the universe, let us dance to the flute and harp.
Love Consciousness hovers over the nations, awaiting our awakening to Love.  
May the leaders of all nations gather as One, choosing to walk in peace.
For Earth is made of Loe and Light; abandoning ourselves to your Will, 
we can choose the path of healing.
We sing songs of gratitude for Earth: 
our home, to You, O Great Healer, Life of our lives.

I began writing Psalm reflections during Lent of 2020 shortly after we decided to close the church building, work from home, and worship via zoom.  It is a practice I have continued since.  Many churches use the Revised Common Lectionary (RLC) that rotates scripture on a three-year cycle (A, B, and C).  Starting in Advent 2019, Third Church decided to worship with the texts from Year D, which is still not circulated as are years A, B, and C.  Year D was created with the goal of including scriptures that were left out or not used as frequently as others.  While we were using Psalms in year D, most other lectionary followers were using Year A.  In Advent of 2020 we rejoined those who use the lectionary in year B.  Advent of 2021 year C.  Advent of 2022 year A.

I use the Vanderbilt Divinity Library’s resource for lectionary readings to make text selections.

Year A Psalms

1^st Sunday in Advent Psalm 122, 2^nd Sunday in Advent Psalm 72, 3^rd Sunday in Advent Psalm 146, 4^th Sunday in Advent Psalm 80, Christmas Psalm 96, Psalm 97, Psalm 98, 1^st Sunday after Christmas Psalm 148, New Year Psalm 8, Epiphany Psalm 72, 1^st Sunday after Epiphany Psalm 29, 2^nd Sunday after Epiphany Psalm 40, 3^rd Sunday after Epiphany Psalm 27, 4^th Sunday after Epiphany Psalm 15, 5^th Sunday after Epiphany Psalm 112, 6^th Sunday after Epiphany Psalm 119, Transfiguration Sunday Psalm 2 or Psalm 99.

Ash Wednesday Psalm 51, 1^st Sunday in Lent Psalm 32, 2^nd Sunday in Lent Psalm 121, 3^rdSunday in Lent Psalm 95, 4^th Sunday in Lent Psalm 23, 5^th Sunday in Lent Psalm 130, 6^th Sunday in Lent Psalm 118 or Psalm 31.

Holy Week: Monday Psalm 36, Tuesday Psalm 71, Wednesday Psalm 70, Thursday Psalm 116, Friday Psalm 22, Saturday Psalm 31.

Easter Psalm 118 or Psalm 114, 2^nd Sunday of Easter Psalm 16, 3^rd Sunday of Easter Psalm 116, 4^th Sunday of Easter Psalm 23, 5^th Sunday of Easter Psalm 31, 6^th Sunday of Easter Psalm 66, Ascension of the Lord Psalm 47 or Psalm 93, 7^th Sunday of Easter Psalm 68, Pentecost Psalm 104.

1^st Sunday after Pentecost Psalm 8, 2^nd Sunday after Pentecost Psalm 33 or Psalm 50, 3^rd Sunday after Pentecost Psalm 116 or Psalm 100, 4^th Sunday after Pentecost Psalm 86 or Psalm 69, 5^thSunday after Pentecost Psalm 13 or Psalm 89, 6^th Sunday after Pentecost Psalm 45 or Psalm 145, 7^th Sunday after Pentecost Psalm 119 or Psalm 65, 8^th Sunday after Pentecost Psalm 139 or Psalm 86, 9^th Sunday after Pentecost Psalm 105 or Psalm 119, 10^th Sunday after Pentecost Psalm 17 or Psalm 145, 11^th Sunday after Pentecost Psalm 105 or Psalm 85, 12^th Sunday after Pentecost Psalm 133 or Psalm 67, 13^th Sunday after Pentecost Psalm 124 or Psalm 138, 14^thSunday after Pentecost Psalm 105 or Psalm 26, 15^th Sunday after Pentecost Psalm 149 or Psalm 119, 16^th Sunday after Pentecost Psalm 114 or Psalm 103, 17^th Sunday after Pentecost Psalm 105 or Psalm 145, 18^th Sunday after Pentecost Psalm 78 or Psalm 25, 19^th Sunday after Pentecost Psalm 19 or Psalm 80, 20^th Sunday after Pentecost Psalm 106 or Psalm 23, 21^stSunday after Pentecost Psalm 99 or Psalm 96, 22^nd Sunday after Pentecost Psalm 90 or Psalm 1, 23^rd Sunday after Pentecost Psalm 107 or Psalm 43, 24^th Sunday after Pentecost Psalm 78 or Psalm 70, 25^th Sunday after Pentecost Psalm 123 or Psalm 90, 26^th Sunday after Pentecost Psalm 100 or Psalm 95.

Sources and notes:

“The theme of the whole is: The LORD is king over all the earth (vv. 2,7 specifically). One way to describe the logic of the hymn is: The LORD has made a place for his people among the nations so that the nations may be included among his people.” Mays p. 186

“The people of God are constituted, not by ethnic or national identity, but by recognition of the rule of the LORD.” Mays p. 187

“The exilic Isaiah connected the return of the Babylonian exiles to Zion to the announcement of the reign of the LORD (52:7-10). Jesus of Nazareth connected his career with the announcement of the reign of God (Mark 1:14-15). Both show how the celebration of God’s rule can acquire and has acquired new historic points of reference to inform hope and liturgy. According to Jewish tradition, Psalm 47 was sung in the temple seven times before the trumpet blast inaugurating the new year. The early church used the psalm to celebrate the ascension of Jesus, a practice that is commonly followed still in the liturgy of many churches. In these liturgical contexts, the psalm declares that the reign of God is the transcendent truth about what is inaugurated in the new year and in the new era.” Mays pp. 187-188

“Aside from problems for women connected with the image of God as king (see Ps 44), Psalm 47 presents other challenges in the areas of ethnicity and the dynamics of power and imperialism. From Israel’s perspective, God’s universal sovereignty can be viewed only positively. God’s universal kingship and role as judge of the world is celebrated liturgically during Rosh Hashanah (“new year”) in Judaism, which has long incorporated the reading of Psalm 47 before the blowing of the shofar (ram’s horn), signaling the festival’s beginning. Christians use Psalm 47 on Ascension Day to celebrate Jesus’ ascent into heaven after his last appearance to the disciples following his resurrection (Acts 1:2-11); he ascends to be enthroned at God’s side (Eph 1:20-21; Rev 1:12-20) to rule the world. The universalism of both of these traditions bumps up against the particularity of a people, Israel, and a person, Jesus.” W pp. 42-43

“The metaphor of God as King emerges out of the male-centered worldview of the Bible. God as King, Father, and Husband, reveals “the privilege granted to human kings, fathers, and husbands.” Many church humans take up these male images for God in what Brian Wren calls the KINGAFAP God metaphor, an acronym for “King-God-Almighty-Father-Protector”. Cultural contexts can also reinforce the male privilege of God images. “In Korean culture, for example, patriarchal God images combine with Confucian teachings about women submitting to male figures in their lives to shape negatively the identity and self-worth of Korean Christian women.” Denise Dombkowski Hopkins” W p. 23

“What is needed from a feminist viewpoint is a “conversant” reading of the text or “dissonant listening” that actively engages the text, critically evaluates it, and pays attention to the places of tension within it. What if the nations do not willingly worship Israel’s God? What if they are not convinced by Israel’s praise? How might non-Israelite who worships a different god receive Israel’s declarations?” W p. 44

“A valuable intertext for dialogue with Psalm 47 on these points is the story of the foreign prostitute Rahab, read though the lens of postcolonial criticism, which seeks to analyze “unequal power relations of domination and subordination” from below and create “space for subalterns in which their voices and experiences are valued, not subjected or eradicated.”” W p. 45

WBC Allen, Leslie C. 1983. Word Biblical Commentary: Psalms 101-150. Vol. 21. Waco, TX: Word Books, Publisher.

Bonhoeffer, Dietrich. 1974. Psalms: The Prayer Book of the Bible. 8th ed. Minneapolis, MN: Augsburg Press.

Bourgeault, C. (2006). Chanting the psalms: A practical guide Audio Book. New Seeds.

Brueggemann, Walter. 2007. Praying the Psalms: Engaging Scripture and the Life of the Spirit. 2nd ed. Eugene, OR: Cascade.

Brueggemann Brueggemann, Walter. 2014. From Whom No Secrets Are Hid: Introducing the Psalms. Edited by Brent A. Strawn. 1st ed. Louisville, KY: Westminster John Knox Press.

Brueggemann, W. (2002). Spirituality of the psalms. Augsburg Pub. House. 

Chilson, Richard, ed. You Shall Not Want: A Spiritual Journey Based on the Psalms. Ave Maria Press, 2009.

Chittister Chittister, Joan. (2011). Songs of the heart: reflections on the psalms. John Garratt Publishing. 

Cudjoe-Wilkes, G., Wilkes, A. J., & Moss, O. (2022). Psalms for black lives: Reflections for the work of Liberation. Upper Room Books. 

WBC Craigie, Peter C. 1983. Psalms 1-50–Word Biblical Commentary. Vol. 19. Waco, TX: Word Books.

Creach Creach, Jerome Frederick Davis. 1998. Psalms: Interpretation Bible Studies. Louisville, KY: Westminster John Knox Press.

DAFLER, J. (2021). PSOBRIETY: A journey of recovery through the psalms. Louisville, KY: WESTMINSTER JOHN KNOX.

W de Claisse-Walford, Nancy L. WISDOM COMMENTARY: Psalms Bks. 4-5. Edited by Barbara E. Reid. Vol. 22. Collegeville, MN: Liturgical, 2020. 

W Hopkins, Denise Dombkowski. WISDOM COMMENTARY: Psalms Bks. 2-3. Edited by Barbara E. Reid. Vol. 21. Collegeville, MN: Liturgical, 2016. 

NIB Keck, Leander E. 2015. The New Interpreters Bible Commentary. Vol. 3. Nashville, TN: Abingdon Press.

Lewis, C. S. (2017). Reflections on the Psalms. Harper One, an imprint of Harper Collins Publishers. 

Mays Mays, James Luther. 1994. Psalms. Louisville, KY: John Knox Press.

McCann McCann, J. C. (1993). A theological introduction to the book of Psalms: The Psalms as Torah. Nashville, TN: Abingdon Press.

McCann, J. C., & Howell, J. C. 2001. Preaching the Psalms. Nashville, TN: Abingdon Press.

Merrill, N. C. (2020). Psalms for praying an invitation to wholeness (10th Anniversary Edition ed.). London, England: Bloomsbury Publishing.

Miller Miller, Patrick D. 1986. Interpreting the Psalms. Philadelphia, PA: Fortress Press.

Schlimm Schlimm, Matthew Richard. 2018. 70 Hebrew Words Every Christian Should Know.Nashville, TN: Abington Press.

Spong Spong, M. (Ed.). (2020). The words of her mouth: Psalms for the struggle. Cleveland, OH: The Pilgrim Press.

WBC Tate, Marvin E. 1990. Word Biblical Commentary: Psalms 51-100. Edited by David Allan. Hubbard and Glenn W. Barker. Vol. 20. Waco, TX: Word.

OTL Weiser, Artur. 1998. Old Testament Library: Psalms. Translated by Herbert Hartwell. 3rd ed. New York, NY: Manchester University Press.