Week 9

Psalm Reflection #9 … Psalms 105 and 106 … A Faithful God and a forgetful people

This week we will consider 2 psalms: Psalm 105 and 106. Together they are like two sides of a story. One tells of God's faithfulness to the covenant promises made to Abraham and his descendents and the fulfillment of these promises in the giving of the land. The other tells the same story of deliverance and possession of the land only from the underside; the side that recounts the faithless response of the people to the many saving acts of God.

We have noted that there are a variety of forms of psalms in the Psalter. These 2 psalms are examples of "historical recitals". They fit the broad category of hymns of praise and thanksgiving because they acknowledge the mighty deeds of God on behalf of Israel. Note how each begins (Ps 105:1-5 and Ps 106:1-5).

Students of the Bible realize that whenever we use the term "history" it requires some explanation. If history is the record of things that happen, we also realize that this history is related from the perspective of the one who is giving the account and the distinct intention they have in mind for recounting the events. The contrast of these 2 psalms is a perfect example of this. In the Bible, historical events are most often related long after they occurred. In such cases, the contemporary reality of the writer likely bears more weight than the actual historical event that has faded into memory. The tradition (the memory) is being re-interpreted to address the needs of the later audience, that of the writer. History is used by later generations as a teaching tool. Reinterpreting it is not a problem to the ancients even though this might challenge our expectation of "objective historical writing"! If we hope to understand the word of God, we need to learn something of the world behind the text, the world of the writer. Writers do not address a vacuum, but the needs of real people.

It is also important for us to keep in mind that much of the Bible is theologized history. Israel believed itself bound to God in covenant. This placed mutual demands on both parties to observe the terms of the agreement. If battles were lost, kings die untimely deaths, if Israel and Judah are carried off into exile, the explanation offered is that Israel has been unfaithful to the terms of the covenant and are paying the consequences. Seldom is there mention made of superior political or military power, instead, God is using Egypt or Babylon or whoever to accomplish his will: to bring the people back to himself. This is theologized history. Does it fit our contemporary definition of historical writing? Having raised the question, let us look at these two psalms.

Psalm 105 begins with a call to praise (vs 1-5). The word "seek" appears here twice. To "seek God" suggests the qualities of one who is in right relationship with God, one whose heart and mind is attentive to God. It suggests the ancient practice of pilgrimage to holy places to gaze on the images of gods and goddesses. In Israel's tradition, pilgrimage drew the faithful to Jerusalem and the temple, the dwelling place of the invisible God. To seek God does not suggest that the one who seeks will even come into possession. It is a continual process that is on-going and never quite finished. One lives in the constant wonder of God's goodness! There is always something more to "see".

The historical events recalled here begin with the covenant between God and Abraham and his descendents: " I am giving you a land" (vs 11-15). Highlighted in the recital is Joseph who was sent to save Israel from famine (vs 16-24) . This is followed by the account of the deliverance of Israel under the leadership of Aaron and Moses (vs 25-38). Next is God's mysterious protection experienced in the protective cloud and fire of presence and the providential supply of food and water that sustained them in their wilderness wandering (vs 39-41). In the final act, God gives Israel the land (vs 42-45). This is in fulfillment of the covenant promises that began the historical recital. Between the time of promise and fulfillment, we are come to understand that God's benevolent care and faithfulness was ever present. This seems the point of the psalmist in composing this prayer. There is not a trace of anything negative. For sure such an account inspires us, lifts us up and gives us hope in God's promises. The final words encourage a faithful response to God and a grateful heart that could never forget all God has done.

The story of deliverance can be told from another perspective: disregard and forgetfulness, ingratitude and infidelity. This is the account as told in Psalm 106. Vs 6 links the past with the present. The sins of the ancestors are the sins of the present generation. The minor key that is sounded here recalls Israel's repeated failure. There are seven sins related to the wilderness period: grumbling, lack of trust, idolatry, forgetfulness, rebelliousness. In addition is a list of sins that are more descriptive of the time prior to the exile (compromising their whole-hearted devotion to Yahweh God by adopting the practices of the Canaanites among whom they lived.) This is the reason why God gave them into the hands of their foes (vs 41). As you pray this psalm, perhaps you might take note of the contrast between God who always remembers and Israel who always forgets!

As Psalm 105 uplifts us and inspires us, Psalm 106 reprimands us and serves to remind us of the way we should walk. Which would we prefer? Which may result in greater growth? Do we need both these psalms? Do we not tend to be forgetful from miracle to miracle in our own life, just how faithful and good God is? Certainly the pray-er and perhaps the community that is reflected in Psalm 106 is one that has been defeated and humbled. The reminder that God "remembered the covenant and in the greatness of his love, God relented and let them be treated with mercy by all who held them captive" is a statement of trust in the future time beyond exile and oppression. In spite of human sinfulness, God remains faithful over the long haul.

As you pray these words, making them your own, looking back over your own personal history, your story might be told in similar shadings of fidelity and forgetfulness. But always God is faithful. We may forget, but God remembers! Such is our prayer and God's promise.