We are into the third section of the Tanakh, having dispensed with the Torah and the Prophets. Ketuvim is literally the Writings, and consists of eleven books that have been collected together, more or less, it seems, because they’re what’s left over. That doesn’t make them less important to scriptural study, and many who do so simply treat them individually without thinking about them as a collection. Since we’re going through our usual chapter by chapter, it’s simply a convenience for organization. Ketuvim launches with Tehillīm, or Psalms, a series of 150, let’s be clear, song lyrics. Because though commonly simply read as poetic prose, the derivation of Tehillim, as well as historical records, are clear that these were praises set to music, sung by the Levitical priests in the Temple. There are some scholars out there who have attempted the re-creation of the original music based on notations found on various copies of the Psalms, but I gather, mostly unsuccessfully.
- Don’t follow wicked ways, study the Torah and it will nourish you like water for a tree. The wicked will blow away like chaff. Shades of Kansas, Dust in the Wind….
- Questions and answers that are as relevant today as they were back then. Why are kings and other leaders so self-important? Why do they take their nations down paths that lead to conflict with other nations? Do they not understand that God is the only king and ruler, and they are no different from the rest of us? Lead your peoples like their spirit matters, not your personal ambitions.
- A random sort of song of thanks from David, yes, that one, as he was running and hiding from his own son, Absalom (see II Samuel 13 – 18), giving thanks to God for watching over him while he sleeps, so that he’s not constantly exhausted.
- David again, presumed to be addressing his son Absalom, pointing out that while the wages of sin may seem attractive, even lucrative, in the long run they won’t be, and the only true path is repentance and prayer. This doesn’t necessarily seem a good move on David’s part when he’s the target of a patricide attempt in the offing. Maybe he’s just stalling for time?
- This must be a whole section of David’s conversations with God, as he pleads not just for his freedom and deliverance from suffering, but pleads it in the name of being able to have a quiet, contemplative life, in the service of God. We’ve seen how much God likes being worshipped over these pages, so it’s a plea that David might well imagine would spur him to intervene and save David’s life.
- Yup, David’s just on a long lament. He feels that all his woes are a punishment from God, and appeals to God’s mercy and love, because he’s weeping himself to sleep every night. This psalm includes instructions that it is to be sung along with the strumming of a sheminith, a type of harp.
- Noted as an impassioned plea on David’s part, he offers up that if he’s the one who has sinned, then God should let his enemies overtake him and kill him. But, if they’re the ones who have sinned, then God should step in and make sure that the consequences befall them. Like many of these things that pop up throughout the Tanakh, I keep thinking, people just don’t take responsibility for their actions or what befalls them, and keep chalking it up to God, and demanding he fix their lives for them.
- We have musical notes again, this time, the lament is sung to God, accompanied by a gittith, an instrument which, apparently, no one’s quite been able to figure out what it is, though there seems to be some consensus that it was sort of lute-ish. In this Psalm, David laments that it is the good people, those who follow the ways of the Torah, who are victims of evil doers out there, and often just because they are good people who follow the ways of the Torah. Anti-semitism has a long, long history.
- To be sung as a dirge, to the tune of a prayer “on the death of one’s son”. In it, however, the theme seems somewhat in opposition to that, as David praises God for answering his prayers, leading him to victory, and vanquishing his enemies. Perhaps it is in theme with the ending, where David predicts the annihilation of all the wicked who do not worship God, and, of course, particularly those from the countries surrounding and opposing Israel.
- Since wicked people aren’t likely to call on God, being self-confident in their own sins, one might think it worth calling them out. At the same time, God sees all, so he already knows about their sins, and has plans for them, in this life or the next. Calling them out to God is little other than boasting of your own faith, and sets you on the path to sin yourself. God doesn’t need your help figuring out others’ or your morality.
- An affirmation of David’s belief, faith, and trust in God to protect and shelter him, and, in the end, to mete out punishment to the wicked. He opines that because he is so cared for, he has no need to run and hide from those pursuing him. Which is what he’s been doing for the last many months. Maybe he’s just tired of running and hiding and has decided to reaffirm his faith and ask for protection.
- We’re back singing to the strummed sounds of the shemenith, a type of harp. David laments that the wicked are adepts at lying, flattering, and just generally have silver tongues when it comes to conning people. And, he praises God for figuring it out, and, some day, punishing them for it by forcing them to recant their words. Some day. Still waiting.
- Although still professing his faith and love for God, David muses, no, laments, that as best he can tell, God isn’t really paying any attention to him. He’s not answering, he’s not appearing, he’s not fixing the situation. But, faith and love all the same. Maybe it’s time for David to stand and fix the situation himself instead of hoping and praying for someone else to do so?
- David laments that all men are sinful by nature, and those who don’t believe in God are particularly susceptible to hateful behavior. And, God knows it, you can’t hide it, and there’s nothing you can do about it but keep trying to overcome your innate nature. Well that’s pretty bleak. It’s also a cornerstone of much of Christian theology.
- David wonders, who would be a good guest in God’s house. After all, you wouldn’t want someone wicked, a sinner. But, as all men, according to him, have some sin and wicked in them, maybe no one will drop by for a visit, and God will be lonely. Or happy. Is he an introvert or extrovert? Inquiring minds want to know.
- A poem recited by David as he reaches the conclusion that his only hope is faith and living in harmony with God, believing that that will protect him.
- Deliverance, protection, vindication. David’s not asking much from God, who he asserts is paying close attention to what’s happening to him and is sure to jump in at any moment and help out.
- David muses on and invokes the calamities that he suffered, equating them to earthquakes, hellish torments, lighting, fire, storms, and how God swooped in and rescued him. Wait, I thought he was just being chased by his nephew who wants to usurp his position? This seems a bit melodramatic, no?
- David sings about the glory of God, and how he has revealed the natural and spiritual world through his words.
- A brief soliloquy to let us know that God > Military > Money.
- David thanks God for his past victories and looks forward to his future ones. Yay God.
- A bit of a reprise – a long litany of David’s woes followed by thanks to God for rescuing him from them. Kind of could have skipped Psalms 3 to 21…. Could we have an editor over here?