Ps. 86.8-10 (the performance of Yhwh)

None is like you / among the gods / O my Lord
and there are no works / to compare with yours
all the nations / that you have made
will come / and bow down before you / O my Lord
and they will glorify your name
For great you are, / a Worker of Wonders!
You / O God / are without a peer. 

Without comparison and negativity. These lines provide the basis for the psalmist complete confidence that Yhwh “can answer” him. As such, they operate on both a formal and thematic level, the heart of the psalm. Formally, they begin the central section of the psalm—that which stands in between the two petition sections. Thematically, they begin to develop the imagery of the power of Yhwh that undergirds the psalmist’s assurance. The section is very focused on what I would call the ‘negative’ aspect of Yhwh: “none like you”, “no works to compare”, “without a peer”. For the psalmist, there is no standard or ruler by which to measure Yhwh because every god, work and peer do not compare to him. This lack of comparison, however, is clearly embedded not in a sense of Yhwh’s brute force or power but in his goodness and power to redeem. In other words, I think the lack of comparison is really a statement about the astonishing and overwhelming perception of God’s ‘positive’ disposition toward his people. The reason for this is found, first, in the reference to Yhwh’s “works”, a term that often denotes his redeeming power, particularly those effected in the exodus. As an analogy, there are passages that speak about Israel’s astonishment at Yhwh’s concern for them when they ask, in the context of the exodus, “Has there ever been another god that reached into a foreign land to deliver his people?” There, as here, God’s uniqueness in relation to the other gods is grounded in his profound and utter devotion to his people as displayed in his ‘works’. It is not that only Yhwh can perform ‘works’, but that his works so far outstrip any other god’s. This holds an important insight: that Yhwh’s works contain within themselves this overwhelming sense of ‘always-already-more’ than any other divine agency; however, and this is key as well, the entire thrust of this portion of the psalm is in the fact that Yhwh’s works are publicly perceived as such (and were performed to be publicly seen). They are meant to be placed in comparison to the other god’s works so as to display their utter superiority over them. It is a public contest by which Yhwh means to win the world over to his reign. 

From the gods to the nations. The psalmist now moves down ‘the chain of being’, focusing on the nations. These are important lines as they describe a drama and not a permanent state. The nations have their origin in Yhwh’s ‘making’, but they do not possess their end—bowing down and glorifying Yhwh’s name. There is a clearly contemplated historical progression through the nations arrive in Zion to worship Yhwh (Zion because that is where ‘the name’ and ‘the glory’ are, in the Temple). Why the come is left unstated but it is important to address. This ‘coming of the nations’ is sandwiched between the ‘works without compare’ and the ‘Worker of Wonders’. What seems to be implied then is that the nations are going to stream into Israel (and to Zion) because of a ‘marvelous work’ that Yhwh performs in their sight that convinces them of Yhwh’s superiority over all the other gods. It is that work that will finally, and fully, establish this vision of ‘the kingdom of God’, with all nations glorifying Yhwh’s name. In other words, this one work will ‘draw all mankind to myself’ (…). This one work will make one kingdom, under the one God. 

Worker of Wonders. This line both concludes and summarizes these verses and is fundamental to their meaning. It has been suggested that ‘wonders’ could be translated as ‘impossibilities’, pointing to Yhwh’s utter freedom to perform works that are without precedent and unexpected. This ‘impossibility’ of Yhwh’s acts is in line with the opening verse about Yhwh being unlike any other god and his works being without compare. His freedom is not bound by some previous measure of what is possible. When he acts in these ways, they shine with their own witness to Yhwh and his bountiful and good freedom. They, in a sense, interpret (or, demonstrate) themselves and are their own standard. As such, Yhwh has made it possible for his people to perceive the impossible, and the god without peer. (Might we say that one must first perceive the possible to perceive the impossible? To know the ‘works of the gods’ before one can (adequately) appreciate the work of Yhwh?) Again, this drives home the point that this portion of the psalm is focused on display. Yhwh’s ‘wonders’, his performance-of-the-impossible not only does not take place in private but is meant to take place in public so as to be a witness to the nations. They are the ‘performance of Yhwh’ upon the stage of creation. It is there, in public, where the gods are shown to be in comparison to each other, but not to Yhwh and there where the nations will find their reason for coming to Zion. 

But why here? If all of this is true, what is the point in this psalm? I do not think the psalmist thinks his redemption by Yhwh will be the ‘sign’ that unites the nations. The point is, I think, two-fold. One, he is displaying to Yhwh his certainty in Yhwh’s utter mastery over the gods and the nations. As such, there is no enemy of the psalmist that is a real threat, so long as Yhwh acts. Second, any act performed by Yhwh on his behalf would be an ‘impossible act’ and, as such, would be display or witness to Yhwh’s uniqueness. His salvation would be a lazarus-event to the ‘resurrection’ that will call the nations. It would be both a real participation in and a pointer toward that final ‘wonder’.

Ps. 86.6-7 (you can answer)

Listen O Yhwh / to my prayer
and give attention / to my pleas for mercy
in my time of distress / I call to you
for you can answer my prayers. 

In a way the psalmist here begins again his petition. The language employed here is full of repetition of the opening verses. The psalm opened with his call to God to ‘bend your ear’ (vs. 1). Now, he ask Yhwh to “listen to my prayer”. In verse 3 he asks for mercy because he calls to him all day; here, he asks God to ‘give attention to my pleas for mercy’. The psalmist then begins a shift in perspective very similar to verse 5. Meaning, from the petition he moves into an assertion about God and what God can do. We recall that verses 1-4 were an attempt to get God to respond. Verse 5 revealed, however, that in a deeper sense, the petition of the psalmist was a participation within God’s prior goodness and mercy. Here, something similar emerges—the psalmist ‘calls to God’ “for you can answer”. In other words, the petition does not emerge from an optimistic hope that God will come to his aid. There is no question in the psalmist’s heart that God can respond. As such, it is grounded in a certain hope because it is grounded in a certainty that God’s redemptive desire and power is always already prior to his petition. In the same way that God is “good and forgiving” can “he answer”. God’s responsiveness to his people is as clear and certain as his nature of being goodness and forgiving. The following verses will offer us an insight into where this psalmist’s certainty in God’s responsiveness resides, and it is not in a place we would (I think) tend to root it. Said too broadly perhaps—it is not rooted in God’s relationship to creation as Creator, but in his relationship to the nations as King. And it is in a conviction that Yhwh’s glory is one that is and will be a fully public and recognizable display of his mastery over the gods and the nations.

Ps. 84.5 (a sovereign's will)

For you / O my Lord / are good and forgiving
abounding in loyal-love / for all who call to you. 

This statement about God’s activity has to be interpreted as a continuation of the petition. It is not, in other words, an isolated statement made by the petitioner, whereby he all the sudden lapses into pure praise to Yhwh. That said, before we can see it as part of the petition, we need to see how it contrasts with the previous verses. Verses 1-4 petitioned Yhwh to act in certain ways in response to the psalmist’s ‘claim’ he has on Yhwh. He was asked to “protect my life”, “save your servant”, “have mercy” and to “bring joy to the soul.” All of these actions would be responsive. Here, by contrast, in the first half of the verse, we have a statement by the psalmist not as to what Yhwh will do but on what he does do. Yhwh is good and forgiving. The second half of the verse places us back again in the realm of ‘call-and-response’: “abounding in loyal-love for all who call to you.” There is no uncertainty in these lines—Yhwh response to petitions, and he not only ‘responds’ but he ‘abounds’. As we have seen in many other psalms, when Yhwh answers the call of his people, the answer is utterly lavish, prodigal and festive. It is, in a sense, almost entirely unnecessary in its overflowing abandon. It is, in other words, the answer of a profound love. How, then, do these lines operate as an aspect of the petition? I think there are at least two answers to this. 

First, we failed to mention in the previous reflection that, although this is a petition, it lacks the ‘darkness’ of those petitions that ask God “how long…” and seem to imply a type of aloofness on God’s part. Instead, there is a calm sense of certainty at God’s graciousness and provision. Indeed, the ‘enemy’ that is the reason for this petition is never even mentioned in the opening of the psalm; he only makes his appearance at the end. The focus is solely on how God responds—on what he is capable of doing. These lines further that sense of calm certainty as the delve into the psalmist serene conviction that God is good and forgiving and that he acts out of abounding love to those who call to him. It is certainly not coincidental that the psalmist identifies himself, in verse 3, as “calling to you all day long”. The psalmist sees himself as embraced within Yhwh’s certain and profound responsive love because he is a caller. It is the dramatic and continuous movement toward Yhwh that convinces him of Yhwh’s abounding and certain movement toward him in loyal love. 

The second follows the first—there is the sense in these lines that as ‘responsive’ as Yhwh is to the psalmist’s petitions, his response is premised on a much more powerful and deep prior commitment to the psalmist. In other words, Yhwh’s ‘answer’ to his people originates from his prior, and utterly powerful, love for his people. We could say it thus: Yhwh’s ‘answer’ is an answer to himself as much as to the petitioner. In the face of an utterly and absolute sovereign and lord one is aware that any petition that is granted, is a petition that participates in the will of the sovereign; it does not anticipate it.

Ps. 86.1-4 (petition and claim)

Bend your ear / O Yhwh / give me an answer
for I am poor / and needy
Protect my life / for I am loyal to you
save your servant / O you, my God
save this one / who trusts in you
Have mercy on me / O my Lord
for I call to you / all day long
Bring joy to the soul / of your servant
for I life up my soul to you / O my Lord. 

From the opening to the closing it is clear that we are in the realm of the petition. It is what bookends the psalm, its alpha and omega. The petitions themselves appear generic at first: “bend your ear”, “protect my life”, “save this one”, “have mercy on me”, “bring joy to the soul…”. These petitions are rather straightforward and are found many times in other psalms. On one level they seem to lack any ‘ingenuity’, as if that was the point (which it isn’t). Instead, the psalmist has gathered to himself the standard phrases of petition and made himself ‘pray the prayer of petition’. While to say these are ‘phrases that work’ might miss the mark on the one hand, it communicates a profound truth on the other. These ‘stock-phrases’ are those that communicate the heart of God’s people. They are living witness of his people’s petition to him and, as such, may seem ‘poor’ from an individual perspective bur very rich from the communal perspective (they betray a type of communal-humility by the psalmist).  “For I…”. 

A second insight is that the psalmist conditions every petition with a justification for God’s listening to the psalmist: “for I am poor and needy”, “for I am loyal to you”, “save this one who trusts in you”, “for I call to you all day long”, “for I lift up my soul to you”. As to the first reason for God’s ear, the ‘poor and needy’ always have a claim upon their kings or lords. It is not merely their act of disinterested mercy, but their obligation to care for these ‘least of all people’. The second reason pertains directly to the relationship between the psalmist and God: I am loyal to you, listen to me and be loyal to me. As to the fourth and fifth, there is the sense of both temporal (all day long) and total (my soul) giving-over of the psalmist to God. To not respond to such a handing-over would be tantamount to abandonment and/or betrayal. The point to all of this is that the psalmist is presenting a claim, and they are particular ones. There is something of a ‘transaction’ that is occurring here (or, is hoped to occur). The psalmist does feel that he deserves to be listened to. Importantly, however, this ‘transaction’ is rooted, fundamentally, in the establishment of justice and righteousness. In other words, the ‘right’ that this psalmist feels he has on God’s ear is not to be found in anything but his experience of injustice and an order that is antithetical to God’s desire for  him. His aligning of himself with the ‘poor and needy’ is to place himself within the category of those suffering underneath the weight of chaos (a force that Yhwh is intimately and utterly against). Much the same goes for his appeal to his faithfulness: his participating within God’s ‘rule’ is a ‘light’ that stands in the midst of an enveloping darkness. As such, his request can be, simultaneously, both entirely personal and have God’s reign in focus. This fact will be key when we move the direct center of the psalm when the psalmist petitions Yhwh: “Teach me, O Yhwh, your way – that I may walk in your faithfulness – unite my heart to fear your name.” (vs. 11). 

Ps. 85.12-13 (no greater conclusion)

Yhwh will indeed / bestow what is good
and our land / will yield its harvest
Righteousness / will go before him
and prepare a way / for his footsteps. 

Looking back at what Yhwh provides in the psalm we find: “turning the fortunes of Jacob” (1), “life” (6), “loyal-love” and “salvation” (7 and 9), “well-being” (8), and the constellation of covenantal powers in verses 10-11. Here we can add his bestowal of “what is good” which in turn leads to the land “yielding its harvest”. What these images convey is the sense not just of a life lived in the abundance of God but of the cosmos living in that abundance. Whatever the ‘fortunes of Jacob’ are they clearly point, in some fashion, to the honor and prestige that shines forth from a life of blessing. Here, that which is “good”, as closely paired to the harvest, also points in the same direction—of God’s people living within a land that produces blessing. One sees in the ‘yielding of the harvest’ the bestowal, by Yhwh, of that which is good. In a sense, the harvest ‘shines’ with God’s loving concern for his people. The harvest also shines with the certainty that has marked the psalm since Yhwh spoke to the prophet/priest in verse 8. From that point forward, Yhwh’s response to his people has been without equivocation: “Yhwh will indeed command well-being”, “Surely his salvation is near…”, the covenantal forces “have met”, “have embraced”, “will spring up” and “will look down”. Now, Yhwh “will indeed” bestow what is good. The meditative import of this is that the harvest’s yield is not only a ‘blessing’ but comes doubly clothed. One—it comes to his people as his gracious response to their petitions to him. As such, it shows them the fact that Yhwh responds to them, that he can be moved to act toward them. Second—it comes to his people in the full light of his face, by which I mean its certainty speaks of an entirely ‘for his people’ response; it does not contain a shadow. Yhwh wants to be, without reservation, toward his people Here, he is not withholding from them his loyal-love and salvation. 

The final verse compliments these insights and deepens them. Here, at the concluding of the psalm, we see Yhwh approaching the land, heralded by ‘righteousness’. A ‘way’ is being prepared for his entrance to the Land. It would seem that this verse needs to be read in light of verse 9, where it describes “glory” dwelling in our Land (which implies a reference to the Temple, as God’s dwelling). What we see is that not only is God going to bestow his blessings and empower the harvest, but he himself is going to come and dwell with them. In fact, it is already in the process. A way is being prepared. Whereas there seemed to be a clear sense that God’s wrath had sealed off heaven from earth in the opening, now heaven is to be opened and Yhwh will journey forth to dwell with his people. It is very important to note how the psalms ends on this note of Yhwh approaching. There could be no greater conclusion.