PSALMS AS THE HOLY SPIRIT'S GUIDE TO INTIMACY WITH GOD

THE PSALMS AS THE HOLY SPIRIT’S GUIDE TO INTIMACY WITH GOD ___________________ Colombo Theological Seminary ___________________ In Partial Fulfillment of the Requirements for the Course Master of Arts in Theology ___________________ by M.A. Jayantha R. Gunasekera October 2022 Accepted by the Faculty of the Colombo Theological Seminary in partial fulfillment of the requirements for the degree of Master of Arts (Biblical Studies) Dissertation Supervisor Prabo Mihindukulasuriya i ACKNOWLEDGMENTS This dissertation is a product of three years of continuous effort and joyous experience of interacting with and studying under diverse expertise and supportive guidance of number of local and international lecturers. I would like to thank all of them for the inspirational and blessed learning experience they offered us. Among them I would like to thank Dr. Willem VanGemeren the lecturer of the first MA course who attracted me to the Psalms and who inspired me to carry out a research study on the Psalms. I extend my gratitude to my supervisor Dr. Prabo Mihidukulasuriya for his extensive support and guidance provided, starting from making the revised study proposal to the level it is accepted by the dissertation committee, and then in every step of this study, sometimes going out of the way to help me. I extend my sincere gratitude to the person who introduced me to the CTS; Rev. Earnest Nadeem, without whom I wouldn’t have started my studies with CTS. I also would like to thank principal of CTS Dr. Ivor Poobalan and the entire staff for providing a supportive studying environment within CTS. My special thanks to Samantha Lindsay and Denisha Poobalan for their editing and formatting support. Finally, I would like to thank my wife Kanchana and my four children Enosh, Hadasha, Ayon and Nissi for the encouragement and support provided. ii ABSTRACT THE PSALMS AS THE HOLY SPIRIT’S GUIDE TO INTIMACY WITH GOD M A Jayantha R Gunasekera Readers: Prabo Mihidukulasuriya Pneumatology has had a history since the beginning of the church, but the mystical entity of the Holy Spirit is yet to be fully understood. There is a disappointment that the existing literature mainly caters to the theoretical paradigm of the subject, leaving a gap in facilitating sufficient understanding of the person of the Holy Spirit and His work that allows an ordinary believer to experience God’s intimacy through dwelling in His presence in their hours of emotional needs. The systematic theological reflection of the person and the work of the Holy Spirit shows that the Holy Spirit plays a crucial role in nurturing intimacy with God which facilitates believers receiving His counsel, comfort, and strength when they are emotionally challenged. The book of Psalms is considered to be the expression of the emotions and feelings of the psalmists as they are stirred by the thought of God, directed at Him. We also hear the voice of God in the Psalms which encourages a dialogical relationship with God. This shows the great potential of the Psalms to provide counsel and comfort as a means of dealing with extreme human emotions. The exploration of the experiences of the psalmist shows that they were swift to find peace in the presence of God during emotionally challenging times. They refer to the Holy Spirit and to the roles He plays in an individual life especially during times of trouble, giving counsel and comforting the victims. They have recorded receiving direction, correction, and strength when they are challenged by all forms of emotions such as fear, persecution, lost sense of self-worth, isolation, guilty consciousness, distanced from God, deprived mind, and thankfulness. Accordingly, in the book of Psalms believers have access to sufficient hymns for inviting God and expressing praise to God, prayers that voice the needs in times of trouble, and receiving life-giving instructions especially when they are emotionally challenged. iii CONTENTS CHAPTER 1: INTRODUCTION .......................................................................................1 Research Topic.........................................................................................................1 Research Objectives ................................................................................................1 Research Questions ..................................................................................................1 Significance of the Study .........................................................................................2 CHAPTER 2: THE ROLE OF THE HOLY SPIRIT IN NURTURING INTIMACY WITH GOD: A SYSTEMATIC THEOLOGICAL REFLECTION ...……………………5 Who Is the Person of The Holy Spirit? ....................................................................5 The Holy Spirit; The Communicator of Divine Love ............................................8 Sanctification by The Holy Spirit, A Prerequisite for Intimacy with God ............13 The Holy Spirit; The Facilitator of Our Dwelling in The Presence of God ..........15 Conclusion ............................................................................................................19 CHAPTER 3: THE PRESENCE OF GOD IN REFERENCE TO THE EMOTIONS: A REFLECTION ON THE EXPERIENCES OF THE PSALMIST .……….……………. 22 What does ‘Dwelling in the Presence of God’ Mean? ...........................................23 The Psalms Enhances the Self-knowledge of Our Emotions ................................25 The Psalms Teach us to Seek God Instinctively ....................................................30 The Psalms Teach us to Receive God's Comfort and Wisdom with Trusting Obedience ..............................................................................................................33 The Psalms Teach us to Commit Unresolved Problems to God ............................34 iv Conclusion…. .....................................................................................................................3 CHAPTER 4: THE HOLY SPIRIT IN THE PSALMS…. ...............................................39 The Psalmist Made Direct Reference to the Holy Spirit........................................39 Psalms 51:11 ..............................................................................................39 Psalms 104:30 ............................................................................................41 Psalms 106:33 ............................................................................................42 Psalms 139:7 ..............................................................................................42 Psalms 143:10 ............................................................................................43 The Psalmist Saw the Holy Spirit as the Sanctifier ...............................................44 The Psalmist Saw the Holy Spirit as the Counsellor and the Comforter ...............46 The Psalmist Saw the Holy Spirit as the Communion with God ...........................48 The Psalmist Saw the Holy Spirit as the Communicator of Divine Love .............48 The Psalmist Saw the Holy Spirit as the Place of Strength ...................................49 The Psalmist Saw the Holy Spirit as the Enhancer of our Awareness of God ......50 Conclusion ............................................................................................................52 CHAPTER 5: THE PSALMS: A DEVOTIONAL GUIDE TO DEAL WITH EMOTIONS …….... ..........................................................................................................54 Fear …….... ...........................................................................................................54 Fear of Circumstances............................................................................................57 v Fear of Disasters ....................................................................................................58 Helplessness ...........................................................................................................59 Loss of Strength .....................................................................................................60 Persecution .............................................................................................................62 God’s Silence .........................................................................................................65 Lost Sense of Self-worth ........................................................................................66 Guilty Consciousness of Doubting God ................................................................67 Guilty Consciousness of Sin ..................................................................................68 Fear of Judgement .................................................................................................71 Pride ...................................................................................................................71 Depravation ...........................................................................................................72 Poverty and the Anxiety Over the Success of the Wicked ...................................73 Thankfulness .........................................................................................................75 Bibliography/Resources .....................................................................................................78 vi ABBREVIATIONS AD – Anno Domini CTS – Colombo Theological Seminary NT – New Testament OT – Old Testament vii CHAPTER 1 INTRODUCTION Research Topic The Psalms as the Holy Spirit’s guide to intimacy with God Research Objective The objective of this study is to explore how the Psalms can be read as the inspired guide to understand the helping role of the Holy Spirit to finding comfort in God’s intimacy, especially in emotionally challenging situations of life. Among the Old Testament (OT) writings, the Psalms hold a special position providing examples of dealing with emotional situations by seeking security in the intimacy with God. In the Psalms God can be found by the people in all situations of life; in the wilderness(Ps 106:14), in gloomy prisons (Ps 142:7), in folly (Ps 69:5), in rebellious or wickedness (Ps 107:17), and even in stormy seas (Ps 89:9).1 Accordingly, the study will be approached from a pastoral perspective and seek how the Holy Spirit guides in the Psalms to find rest in the presence of God when circumstances result in emotional situations. 1 Willem A. VanGemeren & Jinsung Seok, Worship in Book V: Psalms; unpublished paper, (Colombo Theological Seminary, 2019). 1 Research Questions 1. What is the role of the Holy Spirit in nurturing intimacy with God? 2. How do the psalmists describe their experience of the presence of God? 3. Do the Psalms specifically refer to the Holy Spirit? 4. What are the Psalms that provide a devotional guide when we are challenged by emotions? Significance of the Study The Holy Spirit as Jesus introduced Him is most commonly known as the ever-present advocate/comforter (John 14:16), the Spirit of truth and the person who lives in us (John 14:17), the person who reminds Jesus’ teachings (John 14:26), the testifier of Jesus (John 15:26), and the person who speaks what He hears from God and the person who speaks about the future (John 16:13). Apart from these, there are many other references as well in the New Testament (NT) providing hints on the person and work of the Holy Spirit. Pneumatology has a history since the beginning of the church. But after two thousand years of pneumatology studies, the mystical entity of the Holy Spirit yet to be fully understood, inviting continuous reflection on His personhood and the role.1 There are many scholars who have contributed to the present understanding of the Holy Spirit. Starting from the early church fathers such as Clement of Rome (died in AD 99), Tertullian (AD 155-220), Irenaeus (AD 120 or 140-200 or 203), and Origen (AD 185253), Cappadocian fathers of the fourth century, to the reformers such as John Calvin in 1 Wilson Varkey, Role of the Holy Spirit in Protestant Systematic Theology: A Comparative Study of Karl Barth, Jurgen Moltmann, and Wolfhart Pannenberg, (Carlisle Cumbria: Langham Monograph, 2011),1. 2 the 16th century, the understanding of the person and the role of the Holy Spirit has been evolving to a greater level. However, there is disappointment that the existing literature on pneumatology mainly caters to the theoretical paradigm of the subject which has left a gap in facilitating a sufficient understanding of the person of the Holy Spirit and His work that allow an ordinary believer to experience God’s intimacy through dwelling in His presence. This has created a need for exploring tools that can assist ordinary believers without formal theological education to understand the facilitating role of the Holy Spirit through practicalities of life for building up and maintaining an intimate relationship with God. We live in an era where people are hungry for a deeper connection with God, and seek ways of understanding the Holy Spirit through concrete life experiences.2 As a result of the spread of the Pentecostal movement throughout the world, individual interest in experiencing the presence of the Holy Spirit has been on the rise.3 The Spirit has become less the subject of experience and more the object of worship and is more confined to the church institution while the gift of the Spirit is tied to a ritual.4 As Veli-Matti Kärkkäinen explains, there is a great need for the church to change focus from the theology to the experiencing of the Holy Spirit, and theological reflections should follow spirituality.5 Quoting Joseph Ratzinger, Kärkkäinen presents Augustine’s three-fold proposal to 2 Veli-Matti Kärkkäinen, Pneumatology: The Holy Spirit in Ecumenical, International, Contextual Perspective, (Grand Rapids, MI: Baker Academic, 2002),14. 3 Ibid., 9. 4 James D.G. Dunn, Baptism in the Holy Spirit: A Re-examination of the New Testament Teaching on the Gift of the Spirit in relation to Pentecostalism today, (Philadelphia, Pennsylvania: Westminster Press, 1970), 224. 5 Kärkkäinen, Pneumatology,15. 3 address this tension. First, The Holy Spirit cannot be understood based on pure theory, but needs an experienced reality. Secondly, the experience alone will not suffice in the absence of testing and trying and the process should be guided by the theology. Thirdly, the need for communal discernment of the Spirit.6 What is important in this view point is, even though experiencing the presence of God happens at an individual level, it should happen within accepted boundaries of biblical truth which demands scriptural guidance. This is an indication of the failure of the church in providing the believers the experience of an intimate personal relationship with God and a justification for finding new ways of bringing the Holy Spirit closer to believers’ hearts according to God’s intention (Jer 33:34, Joel 2:28), and exploring such guidance in the Book of Psalms. This supports the argument though there are many studies that have added to the existing literature on the work of the Holy Spirit, there is a need for further understanding the ways in which the Holy Spirit intervenes in an individual’s life for positioning them to dwell in the presence of God especially in the hours of emotional needs. Therefore, exploring the potential of the Book of Psalms as a means of gaining a deeper understanding of God’s communication to those who are in a relationship with Him is beneficial in assisting the believers to deal with emotional situations of life, in particular in counselling and comforting roles played by the Holy Spirit that explains and nurtures intimacy with God. 6 Ibid., 16. 4 CHAPTER 2 THE ROLE OF THE HOLY SPIRIT IN NURTURING INTIMACY WITH GOD: A SYSTEMATIC THEOLOGICAL REFLECTION In exploring the role of the Holy Spirit in nurturing intimacy with God, it is necessary first to study as to what level the existing pneumatology literature provides answers to who the Holy Spirit is, and what the outcomes are of His interaction with and interventions in the faith life of a believer. Those roles and the outcomes in relation to individual experience will form the basis for exploring whether the Book of Psalms can stand in the gap to provide specific communications with God that suits the situation the believer is in, where the intimacy with God come into action in helping to deal with the situation. Who is the Person of The Holy Spirit? Christians have been confessing, that “The Holy Spirit is the giver of life, who proceeds from the Father and the Son and is worshipped and glorified with Father and the Son”, thus consider Him to be a member of the Holy Trinity since the Council of Constantinople.1 Since then, there has been continuous research to unearth this mystical aspect of our faith. Among those who contributed greatly to pneumatology, St. Basil the Great is one from the early church who provided a comprehensive exposition of 1 Editors, Catholic Encyclopedia, First Council of Constantinople, Vol 4, (New Yok: Robert Appleton Company, 1908), https://www.newadvent.org/cathen/04308a.htm. 5 Scriptural teaching on the person of the Holy Spirit. He defines the Holy Spirit as the Spirit of Truth, the right Spirit, willing Spirit, life giving Spirit, complete, selfestablished, source of sanctification, and spiritual light, and says that He is present everywhere and He fills everything with His power. St. Basil the Great further states that through Him hearts are lifted up, the infirm is held by the hand, and those who progress are brought to perfection.2 He provides a further list of functions the Holy Spirit performs in a life of an individual, He moves the heart to think, moves the tongue to speak, speaks on behalf of us, bears witness of our hearts, and distributes gifts; of which many are performed out of intimacy.3 Hildegard of Bingen (AD 1098-1179) describes the presence of the Holy Spirit using the images of planting, watering, and greening. 4 Bonaventure (AD 12171274) defined the Holy Spirit as the self-diffusive goodness.5 Catherine of Siena (AD 1347-1380) uses an uncommon image to explain the Holy Spirit. She describes the Father as the table, the Son as the food where the Holy Spirit plays the role of the servant.6 Michael Green, a scholar of present times provides a comprehensive exposition of the person of the Holy Spirit. According to him the OT presents the Holy Spirit as a violent invading power.7 But he argues it is a defined power to communicate His will for 2 St Basil the Great, On the Holy Spirit (Crestwood, New York: St. Vladimir’s Seminary Press, 1982), 42-45. 3 St Basil the Great, On the Holy Spirit, 93-94. 4 Kärkkäinen, Pneumatology, 51. 5 Ibid., 53. 6 Ibid., 55. 7 Michael Green, I Believe in the Holy Spirit, (London: Hodder and Stoughton, 1975), 19. 6 humankind.8 Among his other definitions, the Holy Spirit is the Spirit of prophesy, creator Spirit, Spirit of freedom, Spirit of Christ-likeness, and Spirit that illuminates God.9 The Holy Spirit is identified as the power of God in action; power for proclamation, power for miracles, power for spiritual warfare, and power for perseverance.10 The Holy Spirit is also identified with a particular role of glorifying and testifying Jesus, and He does it by bringing in the presence of Jesus into our lives.11 The pneumatology of Jurgen Moltmann, a present day scholar (Born: AD 1926) describes the Holy Spirit as divine energy of life, the voice of God as well as His divine presence.12 Moltmann has used three personnel metaphors: the Lord, the mother, and the judge; and three formative metaphors: energy, space and gestalt or completeness, to explain the Holy Spirit.13 Moltmann also uses movement metaphors of tempest, fire and love and mystical metaphors of light, water and fertility to describe the Holy Spirit.14 Bernard Cooke (Born: AD 1922) provides a list of metaphors used by scholars based on human experience to represent the Holy Spirit: vitality overflowing into life- 8 Ibid., 21. 9 Ibid., 83, 88, 91. Collin Dye, Living in the Presence of The Holy Spirit’s Agenda for You. (Eastbourne: Kingsway Publications, 1996), 156. 10 11 Ibid., 114. 12 Varkey, Role of the Holy Spirit ,199-200. 13 Ibid., 210-211. 14 Ibid., 212-213. 7 giving, counsellor, gracious enlightenment, mind of God, mother, organizing power, agent of reconciliation and unity. Cooke also brings out the fact that the Holy Spirit employs a non-violent approach compared to the conventional approach of using force by the dominating powers.15 Gordon Fee (Born: AD 1934) identifies the role of the Holy Spirit as a threefold eschatological fulfilment of the New Covenant. He explains that through the coming of the Holy Spirit; first God has given a new heart to His people; a heart of flesh replacing the heart of stone, fulfilling the promise given through Jerimiah (Jer 31:31-33). Secondly, the new Spirit has enabled His people to follow His decrees. Thirdly, the Holy Spirit is the presence of God Himself in the life of the believer.16 On the same lines, in the Holy Spirit there is faith, knowledge, and obedience for believers.17 The Holy Spirit: The Communicator of Divine Love Psychological research has identified that there are seven critical components in any form of emotional intimacy: self-disclosure, emotional expression, support, trust, mutuality, closeness and touch.18 Many of these criteria are relevant to the intimacy of God as well. As findings says one of the most important aspects of a relationship is 15 Bernard Cooke, Power and The Spirit of God: Towards an Experienced-Based Pneumatology (New York: Oxford University Press, 2004), 181-182. Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Peabody, Massachusetts: Hendrickson Publishers, 2005), 843. 16 17 Varkey, Role of the Holy Spirit, 108. 18 A. Celeste Gaia, “Understanding Emotional Intimacy: A Review of Conceptualization, Assessment and the Role of Gender,” International Social Science Review Vol. 77 No. 3/4 (2002): 165, https://www.jstor.org/stable/41887101. 8 emotional expression; continuous communication between the two in all circumstances plays a major role in an intimate relationship. Jeremy Tailor, an Anglican churchman in the 17th century in his book Holy Living has listed “communicating to God in every circumstance and every situation in honesty,” among the ten principles he proposes for pursuing God’s presence in one’s life.19 Accordingly it is evident that the effective communication between God and us helps us to rely on God to deal with the emotional pressures of life where it is evident that without God’s help, we would not have dealt with them unwounded. Even if we are wounded His loving presence can bring healing. Furthermore, this experience of dwelling in the presence of God helps to develop that relationship into a one that sustains us through the troubles the world set before us. While communication in general through praise and worship, prayer, and meditative reading of His words helps us to build a relationship with God, effective communication can transform that relationship into a state we become comfortable in His presence in most challenging moments. We find that large portion of the contents of the book of Psalms were often prayers arisen from personnel experiences of Psalmists and their contemporaries in dealing with emotional situations from joy to grief through dwelling in the presence of God. One of the core messages God speaks to us through the Scripture is His love . “God so loved the world that He gave his only Son…” (John 3:16), “As the Father loved me, I too have loved you. Remain in my love” (John 15:19), “The Father himself loves you, because you have loved me and believed that I came from God” (John 16:27); and 19 Garry Tira, The Pursuit of the God Through the Ages (Downers Grove, IL: Inter Varsity Press, 2011), 56. 9 “I’m convinced that nothing can separate us from God’s love in Christ Jesus our Lord..." (Rom 8:38) are some of them. Continuous research had been carried out to increase the understanding of the role of the Holy Spirit as the communicator of God’s love interpreting the biblical texts, especially what Jesus said about the person to come; the voice that we will hear until the end (John 15:16). As we mentioned above, Moltmann presents the Holy Spirit as the voice of God. The day of Pentecost is a good example of the Holy Spirit’s role of speaking to us and speaking through us.20 Tertullian (Born AD 160, Died after 220); an early Christian apologist, presented an interesting element of the communication role of the Holy Spirit. Referring to the Psalms which reads “the Lord said to My Lord, sit at my right hand until I make your enemies the foot stool of your foot” (Ps 110:1), and some more texts from Isaiah, he argues that the person who reports the conversation between the Father and the Son is the Holy Spirit.21 This implies that the Holy Spirit is the revealer of even the internal dialogue between the Father and the Son, with an aim to enlighten us so that we can correctly interpret the actions and revelations of God, which we would not have known without the Holy Spirit revealing them to us. Justin Martyr (AD 100-165), an early Christian apologist and a philosopher, suggests that the Holy Spirit is the one who speaks through the prophets and other divinity-inspired persons. Most importantly he suggests that the Holy Spirit is testifying concerning the actions of Evan D. Garner, “Living by the Word,” Christian Century, (June 05, 2019): 20, https://web.s.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=21&sid=a01d5706-55c5-400c-b2e46f610e24a898%40redis. 21 Kyle R. Hughes, “The Spirit Speaks: Pneumatological Innovations in the Scriptural Exegeses of Justin and Tertullian,” Vigiliae Christiane Vol. 69, no. 5 (2015): 467, https://www.jstor.org/stable/24754534. 20 10 the Father and the Son, but not merely reporting the words of the Father, but the Holy Spirit interprets what He is seeing and tell us in His own words.22 All these theological reflections highlight that the Holy Spirit is engaged in communicating between the Father and the Son, the Father and us, and the Son and us. Within His wider communication role, what this study is searching for, is the role played by the Holy Spirit in communicating the love of God. Therefore, it is worth finding out how scholars see the Holy Spirit is communicating the love of God to his chosen people. Cooke identifies the Holy Spirit as the divine communication by way of love. He states that the deeper understanding of the Holy Spirit is a matter of faith, not an outcome of reasoning, but an insight that goes beyond logical reasoning. He identifies analogy and metaphors as means of understanding the mystery of the Spirit and his power, but warns us of the analogy as it will be guided by human experience which is limited to existing, while the capability of responding to the Spirit is in a process of evolution.23 In summary, what emerges is that, in order to understand God’s love being communicated to us through the Holy Spirit, one needs to have a deeper understanding of the images and metaphors the Scripture uses to present the Holy Spirit to us. Additionally, how those images and metaphors explain the ways in which He relates and communicates with us in our daily lives. 22 Ibid., 471. 23 Cooke, He Who Gives, 181-182. 11 Karl Barth (AD 1886-1968) has shared a similar analysis, that the work of the Holy Spirit is based on the Scripture.24 Barth argues that the Scripture become the ‘word of God’, only because the Holy Spirit is working on it. It is inspired by the Holy Spirit, He is the teacher of the Scripture, and He is the witness of the divine revelation.25 It is a fact that the Scripture has its certitude from the authority of the Holy Spirit, and the Holy Spirit is the author and the exponent of the Scripture.26 In His role of the advocate and the teacher, the Holy Spirit makes us know the experiential knowledge of divine goodness through His gift of wisdom.27 This inspired knowledge is said to be the medium uniting us in faith and love to the Father by the power of the Holy Spirit.28 This well justifies our search for the voice of the Holy Spirit in the Psalms that invites us into intimacy with God. Knowing God is not knowing about Him, but having a relationship and to be obedient to Him, and knowing His voice is knowing His heart. If we are to hear the voice of God, we need to know what He has already said to us, as such knowledge of His words can sensitize us to the true voice of the Holy Spirit.29 The Holy Spirit being the teacher and the reminder of the word of the Lord (John 14:26), irrespective of whether the Word 24 Varkey, Role of the Holy Spirit , 106. 25 Ibid., 167-172. Quinn, John F. Quinn, “The Role of the Holy Spirit in St. Bonaventure’s Theology”, Franciscan Studies, Vol 33, (1973), 276. 26 27 Ibid., 280. 28 Ibid., 282. 29 Craig S. Keener, Gift Giver: The Holy Spirit for Today, (Grand Rapids, MI: Baker Academic, 2002), 19-21. 12 is from the NT or the OT, it can be argued that Holy Spirit is the one who communicates to us the love of God. The Scripture well testifies it; “…. the love of God has been poured out in our hearts through the Holy Spirit….” (Rom 5:5). The Holy Spirit is the teacher of the scripture at work in the present age, and he is also the person who communicates the love of God to us. Sanctification by the Holy Spirit, A Prerequisite for Intimacy with God The Holy Spirit is identified as a place of strength, a place of worship, and most importantly a place of sanctification, and sanctification is an absolute necessity for a union with God.30 Thus, it is essential for a believer to understand the process of sanctification, as performed by the Holy Spirit. Sanctification is described as a two-mode process: position sanctification and progressive sanctification. Position sanctification is understood as the baptism of the Spirit, and in order to understand the progressive sanctification process, one needs knowledge and experience on how the Spirit performs it.31 The argument that contemplation plays a pivotal role in making human-divine relationship an intimate one suggests that sanctification will not happen unless humans respond to the call of God.32 The new life the Holy Spirit offers to an individual is a liberated, a fruitful, and a sanctified life. According to 2 Corinthians 3:17, and Romans 7:6 and 8:2-4, the liberation a person receives is both internal and external and does not 30 St Basil the Great, On the Holy Spirit, 97. 31 Graham A. Cole, He Who Gives Life: The Doctrine of the Holy Spirit, (Wheaton, IL: Crossway Books, 2007), Chapter 9, sec., “The Spirit, The Church and The Hope of Glory”. Paula M. Cooey, “‘Eros’ and Intimacy in Edwards,” The Journal of Religion Vol 69 No.04, (Oct 1989), https://www.jstor.org/stable/1204032. 32 13 mean a sinless perfection, but the Spirit places a person beyond the conflict between flesh and spirit. Fruitful life is what Paul has described; a life with love, patience, kindness, goodness, faithfulness, gentleness, and self-control (Gal 5:22-23) and the style of life is described as living by the Spirit, walking by the Spirit, and being led by the Spirit (Gal 5:18-25).33 During this sanctification process the Holy Spirit helps the believers to become more loving towards God, the greatest commandment highlighted by Jesus (Matt 22:37).34 In St. Bonaventure’s theology, an explanation is given on how the mystical union with God is consummated in the fruits of the Spirit. Through love, joy and peace we rest and delight in union with God. Through patience, kindness, and faithfulness we enjoy His loving peace; through self-control we enjoy our bodies by loving God’s peace.35 Here, both Cole and Cooke bring out the requirement for the believer to understand and respond to the process of sanctification by the Holy Spirit, which demands a two-way communication; not only to understand what God is speaking, but also to respond verbally and in action. This prompts the need for carefully crafted words that facilitate this communication. Earlier we discussed that in order to understand what God speaks to us, it is necessary for us to understand what he has already spoken through the Scriptures. Here, we see The Psalms occupying a strong position among what God has already spoken in facilitating that two-way communication. 33 Cole, He Who Gives, Chapter 9, sec., “The Spirit, The Church and The Hope of Glory”. 34 Don Thorsen, Whats True About Christianity? An Introduction to Christian Faith and Practice, (Claremont: Claremont Press, 2020), 107, https://doi.org/10.2307/j.ctv138wrs6.18. 35 Quinn, The Role of the Holy Spirit, 282. 14 Psalms 51 which expresses the great desire within a person for the presence of the Holy Spirit to deal with repentance over sin as the opposite process of grieving the Holy Spirit explained in Isiah 63:10.36 Through the Holy Spirit, God cleanses us from the pollution due to past sins and helps us to resist temptation.37 It is the process through which the Holy Spirit makes a life of a human free to be addressed by His revelations, unless that person is powerless and incapacitated to receive revelation.38 The Holy Spirit; The Facilitator of Our Dwelling in the Presence of God Dwelling in the presence of God is not being ‘religious’ and complete withdrawal from the life of the world but putting the challenges of this world in God’s perspective.39 Pneumatology to a large extent has ignored the human experience with God as it often remained rational, configurational and categorical. As the circumstances that lead to emotional pressures, are influenced by social, political, and cultural dimensions, examining the spiritual life in terms of those dimensions is important not limiting to religious dimension alone.40 Experience of an intimate relationship with God is a crucial element of Christian faith, and the need for encouraging followers to pursue such a relationship 36 Dye, Living in the Presence,18. 37 Ibid., 156. 38 Varkey, Role of the Holy Spirit, 109. 39 Bentz Joseph, Pieces of Heaven: Recognizing the Presence of God,(Kansas: Beacon Hill Press, 2012), 32. 40 Paul S. Chung, The Spirit of God Transforming Life: The Reformation and Theology of the Holy Spirit, (New York: St. Martin’s Press, 2009), 6. 15 should be the role of present-day Christian preachers and teachers.41 For a person in a deep relationship with God, His presence matters the most in dealing with day-to-day challenges; in every emotional stress of life. Jesus at one point defined the meaning of true friendship as laying down his life for his friends (John 15:13) which was also the accepted norm of the ancient Greek and Roman culture; Plato writes it in his Symposium and Lucian, a Hellenistic philosopher, includes it in his stories.42 However, the Bible clarifies that the true meaning of the friendship of Jesus is also explained by what He did; celebrating friends (John 2:1-11), sitting for meals with friends (Luke 7:36), and most importantly being there when a friend is in need (John 11:22-35). Therefore, in the study of the Holy Spirit’s guide to intimacy with God, it is important to find out how these other qualities of friendship between God and us is fulfilled through the Scripture, especially in the Psalms in our case. It is believed, more than providing a cognitive awareness of God, the Holy Spirit facilitates a tangible encounter with God which affects the whole human being including the feelings and the will power. Accordingly, the intimacy built on spiritual unity equips a believer with confidence and faith and sends to the world with word, deed and power.43 41 Tira, Christ’s Empowering Presence, 71. Gail R. O’ Day, I Have Called You Friends (Atlanta Georgia: Center for Christian Ethics at Baylor University, 2008): 21, https://www.baylor.edu/content/services/document.php/61118.pdf 42 43 W. J. D. Davidson, Intimacy with God as an Inviting Aspect of Pentecostalism's Word, Deed, And Power Expression of The Good News Gospel, Asian Journal of Pentecostal Studies, Vol 16, Issue 1, (January 01, 2013): 64, 69, https://web.s.ebscohost.com/ehost 16 Michael Green sees that throughout the OT it is an obvious fact that the Holy Spirit is the relationship between man and God.44 Dye identifies the Holy Spirit with koinonia which is translated as fellowship, but he details it out as communication, cooperation, contribution, direction, action and accomplishment.45 Fellowship is worship, sharing, and intimacy with one another in the Holy Spirit that nurtures and edifies. This implies that fellowship with God is our relationship to the Holy Spirit where the Spirit engaged in nurturing us and sharing the resources of God including His words and mind.46 There are other important functional descriptions used by scholars to describe the Holy Spirit; “the dynamic relating of humans to God”, “divine freedom in love creating koinonia”, “one who offers comfort and confidence to those who suffer”, and “fire of love that transforms the affections”.47 God calls us His friends, therefore the qualities that characterizes the friendship among humans should be applicable to the friendship between us and God as well. Qualities such as sharing the same deep desires, sharing with each other what they are thinking and feeling, holding each other accountable, needing each other, and 44 Green, I Believe, 28. 45 Dye, Living in the Presence, 117-118. 46 John M. Frame, Systematic Theology: An introduction to Christian Belief, (Philipsburg, New Jersey: P & R Publishing, 2013), 1047-1060 47 Cooke, Power and The, 182-183 17 understanding each other fully, should form the content of our communion with Him; our close companion of life.48 The Holy Spirit is the creator; (Gen 1:2, 1:26 & Ps 33:6). Therefore, responding positively when the Holy Spirit calls us to dwell in the presence of God allows Him to perform His creative and lifegiving work in us. This is the only way for rebuilding our spirits when we are broken.49 Since the Council of Constantinople (AD 381), the Eastern and Western Churches started viewing the Holy Spirit as the bond and fellowship between the Father and the Son.50 It is also said that the love between the Father and the Son itself is the Holy Spirit.51 On similar lines, Bernard of Clairvaux (AD 1090-1153) defines the Holy Spirit as the kiss from the Father and the Son to the believer and explains that the Holy Spirit represent the intimacy of love within the Trinity and between the Father and the Son.52 Theology of St. Bonaventure’s, identifies the Holy Spirit to be the love between Father and the Son, and attributes divine goodness to Him.53 Catherine of Siena not only 48 Roberta Bondi, Prayer in Friendship with God, The Christian Century, (January 01, 1997), 100, https://web.p.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=2&sid=7c605ab1-4f03-429b-a97330d4ace1ce4b%40redis. 49 Sandra McCracken, Cultivating Chaos, Christianity Today, (November 01, 2020), 28, https://web.s.ebscohost.com/ehost/pdfviewer/pdfviewer?vid=17&sid=a01d5706-55c5-400c-b2e46f610e24a898%40redis. 50 Editors, Encyclopedia Britannica, Holy Spirit, https://www.britannica.com/topic/HolySpirit, (Accessed on June 13, 2022). 51 Cooey, ‘Eros’ an intimacy, 489. 52 Kärkkäinen, Pneumatology, 52. 53 Quinn, The Role of the Holy Spirit, 273. 18 saw the Spirit as the love between the Father and the Son, but also extends the argument to say that the Holy Spirit is the mutual love between humankind and God.54 Through Christ since we have become sons and daughters of God, it is legitimate to argue that the same principle applies to us. The intimacy between us and God is the Holy Spirit and the Holy Spirit is the source of love that enables believers’ indwelling in God.55 This justifies the claim that the Holy Spirit enables the adopted sons and daughters to call God “abba”, the most intimate form of addressing God.56 Conclusion The person of the Holy Spirit is defined by the concept of Trinity and His role as counselling, teaching and comforting by popular scriptural texts. But the advancement of Pneumatology has been able to elaborate them in greater details linking the scriptures and the personal experiences of those scholars and of others whom they have studied. First and foremost, it is understood that the Holy Spirit is God’s presence in us. What Jesus said; “ I will be with you till the end of the age” (Matt 28:20) through the Holy Spirit (John 14:1) is a conformation of this fact. There is a wide acceptance of the Holy Spirit as the divine communication and as the person of the Trinity who speaks to the humanity frequently. It is a fact that the communication plays a vital role in any relationship. The Holy Spirit being the communicator, is the source of comfort in difficult situations and the companion of 54 Kärkkäinen, Pneumatology, 54. 55 Varkey, Role of the Holy Spirit, 119. 56 Green, I believe, 95. 19 celebration in joyful situations. In secular-terms having a shoulder to rest is valued high in an hour of desperation, weariness and brokenness. In the same manner in the divine relationship those who suffer look towards God to give ear to their pain and to be comforted by His loving and caring words and to receive strength, and to His very presence in the situation humans suffer. Secondly, the Holy Spirit is identified as “koinonia”, the fellowship: communication, cooperation, contribution, direction, action and accomplishment; His fellowship is complete. God called us to have a fellowship with Him (1 Cor 1:9). The story of the human race written in the Bible provides sufficient evidence to show how intimate that fellowship and friendship is, which reached its peak when Christ laid his life for His friends (John 15:13). Thirdly, existing literature shows that He is the source and place of sanctification, and place where those who progress, are brought to perfection. He is the agent of reconciliation of the broken relationship due to sin and He is the agent of reuniting us with God. It is understood that the sanctification is a necessity for union with God. Therefore, one can argue that the role the Holy Spirit plays as the sanctifier, is the basis for building intimacy with God. Fourthly, pneumatology identifies the Holy Spirit as the place of strength; the one who holds the infirm by the hand, who comforts and provides confidence to those who are in anguish; the person who fixes broken hearts and lifts up the souls. On the same lines He is also identified by some as a mother; one of the rare identifications, but a powerful explanation of His character. 20 The Holy Spirit is also accepted as the one who moves the hearts to think in the way God thinks, moves the tongues to speak and speaks through us ensuring we do speak the way God wants us to speak. This is to ensure that we engage in rightful thinking, we speak the right words, and we take the right decision, which certainly help us to traverse through the difficult terrains of life of this world. The intimate voice guiding us, strengthening us and accompanying us during emotional situations of life belongs to the Holy Spirit. He is identified as the Spirit of truth, the right Spirit, willing Spirit, and life-giving Spirit which are also qualities of a true friend. The above factors describe that the Holy Spirit is the one who nurtures and maintains intimacy between God and us, and He is the presence of God in us. 21 CHAPTER 3 PRESENCE OF GOD IN REFERENCE TO THE EMOTIONS: A REFLECTION ON THE EXPERIENCES OF THE PSALMIST The of Psalms is known to be the largest collection of the ancient lyrical poetry. This religious lyrical poetry is considered as the expression of the emotions and feelings of the psalmists as they are stirred by the thought of God, and directed at Him.1 The use of the Psalms in the Christian walk is multiple. The Psalms is considered as a hymn book for inviting and expressing praise to God, as a prayer book that voices the needs in times of trouble, and as a life-giving instruction book, and we hear God speaking through Psalms.2 VanGemeren sees seven distinctive values of the Psalms; as a prayer for the communion with God, as praise for person’s longing for the presence of God, as a liturgy used for community worship, as an inspiration of hope, as a reflection of the faith of a community of God, as the voice of God, and as a connection between OT and NT.3 Psalms transcends its Jewish age-specific context as Psalms ties up past and present memories and experiences that speak to the future. This has made Psalm’s qualification to be an effective means of meditation unchallengeable.4 In the Psalms, we hear the voice 1 Allen P. Ross, The Bible Knowledge Commentary; Psalms, Ed. John F. Walvoord & Roy B. Zook, (USA: SP Publications, 1985), 779. 2 James H. Waltner, Psalms: Belivers Church Bible Commentary, (Scottdale, PA: Herald Press, 2006), 17. 3 Willem A. VanGemeren, Expositor’s Bible Commentary Revised Edition, (Grand Rapids, MI: Zondervan, 2008), 25. 4 George T. Montague, Holy Spirit: Growth of a Biblical Tradition, (Peabody MA: Hendrickson Publishers, 1998), 69. 22 of God, and by applying the Psalms to our own contexts, the faith life of us can be advanced as it encourages a dialogical relationship with God. Through Psalms God speak not only to the community, but also to individuals. Accordingly, Psalms are for individual communication and worship as well.5 In the exploration of the experience of the presence of God among the people of God of the OT that is expressed through the Psalms, first, it is important to understand how the scripture describes the concept of dwelling in the presence of God. Secondly, it is required to examine how scholars including the early church fathers have perceived the book of Psalms and put it into use in the church to bring the believers to dwell in the very presence of God. Accordingly, this chapter will first explore the biblical interpretation of the dwelling in presence of God using selected bible verses from the OT. Thereafter it will reflect on selected psalms that best explain such experiences of dwelling and showing deep desire to dwell in the presence of God. All this, while reflecting on available literature to understand how scholars have interpreted psalmist’s such experience. What Does ‘Dwelling in the Presence of God’ Mean? The concept of dwelling in the presence of God first appears in Genesis and it entails a close encounter with God. According to Genesis, living in the presence of God is life eternal as well. However, not long before the creation of man, Adam and Eve tried to avoid the presence of God (Gen 3:8) and Cain left the presence of God (Gen 4:16) due to fear of guilt. From there onwards people of God before they start compiling the 5 VanGemeren, Expositor’s Bible, 24,26. 23 Psalms on their experience of the fellowship with God, OT has sufficiently described the meaning of dwelling in the presence of God. Baker’s biblical dictionary describes that God’s presence provides comfort in times of trouble (Josh 1:5), and His presence is a place of worship (Deut 14:23,26) and makes us accountable, humble and respectful (Eccl 5:2,6).6 God’s presence resembles blessings (Gen 27:7, Deut 12:7), and it is a place of rest (Exod 33:14). The most important aspect in terms of this study, is the companionship people enjoy in His presence; He accompanies us as He did with Moses (Exod 33:14), and provides strength as He did with Joshua when an unimaginably difficult task was ahead of him(Josh 1:9). In His presence He speaks face to face (Exod 33:11), providing loving guidance to take decisions from our hearts (Exod 28.30). The writing of the Psalms is probably influenced by the awareness of the OT writings prior to the Psalms the psalmist was in possession of. Therefore, the above explanation of ‘dwelling in the presence of God’ is useful in sensing and understanding the Psalms. Especially His presence with the believers (John 14:23) through the Holy Spirit for a life-long companionship (John 14:16). Throughout the Psalms, the psalmist expresses the longing to dwell in the presence of God. Psalms 42 is one of the powerful pieces of evidence to show how longed the psalmists was to be in the presence of God as the psalmist writes; “when can I go and meet with God….?” (v.2). In Psalms 43 also a similar longingness is expressed requesting the light and the truth of God to bring them to the dwelling place of God (v 3). “Do not cast me from your presence, or take your Holy Spirit from me” (Ps 51:11) “For 6 Bryan E. Bayer, Bakers Evangelical Dictionary of Biblical Theology, Ed. Walter A. Elwell, (Grand Rapids MI: Baker Boos, 1996), https://www.biblestudytools.com/dictionary/presence-of-god/. 24 in you my soul take refuge ….” (Ps 57:1), “to dwell in His tent...” (Ps 61:4), “in His presence forever…” (Ps 61:7), “my soul finds rest in God alone...”(Ps 62:1), “earnestly I seek you…” (63:1), “God you are my God, I seek you...” (Ps 63:2), “I have looked for you in the sanctuary…” (Ps 63:3), “blesses those who choose to live in your courts…” (Ps 65:4), and “it is good to be near God…” (Ps 73:28) are some of those other psalms that explains their longingness to dwell in the presence of God. For those who dwell in the Psalms, it gives the assurance of God’s presence which implies God’s guidance protection, strength, and sanctification.7 The Psalms Enhances the Self-knowledge of Our Emotions The human mind oscillates between joy and grief as emotions affect every part of their lives. Among believers, there is a tendency to identify the negative emotions with the enemy and allow them to disorient their lives. But the presence of God in us as a counsellor, a comforter, a sanctifier and a strength, is one of the best remedies for dealing with such emotions. The Holy Spirit in the Psalms invites us to acknowledge and pay attention to our emotions without denying or suppressing them, and provides us the material to meditate upon to bring us to the presence of God where there is help. The question “Why are you downcast O my soul?” (Ps 42:11, 43:5), the psalmist asks himself reminds us, rather than suffering with emotions it is the best remedy to receive counselling, comforting, and strength from God . 7 Willem A. VanGemeren, Expositor’s Bible, 559. 25 Quoting from a letter of Athanasius (AD 298-373) to Marcellinus, Ronald E. Heine states that Athanasius viewed the book of Psalms as a mirror of one’s own soul and deepest emotions. It is the voice of the Holy Spirit that allows a person to dwell in the book of Psalms as if the experiences and the circumstances which led the Psalmist to write are that of the reader’s own. Further, Athanasius believed Psalms not only counsel us but also play the role of a helper to deliver what is counselled to us. We are not only invited to repent, praise and petition, by the Holy Spirit, but He also gives us the emotions and words to repent, praise, and petition to God.8 Diodore of Tarsus (Died: AD 390) in his commentary on the book of Psalms, viewed the Psalms as a text that can be taken out from its literal sense, from its historical occasion, and can be applied to humanity in general for all times. Further, he believed just regular singing of the Psalms will not realize the full impact of the words, but it will only be realized when we sing it out of a felt need as it facilitates our dwelling in the same historical experiences they were written.9 In his preface to the commentary on the book of Psalms, he acknowledges that our souls recognize the most helpful remedy in the Psalms, and find the means for a conversation with God when we befall within due to the unavoidable challenges and experienced necessities of human life. He further states that the Book of Psalms gives gentle and kindly instructions in righteousness to those who are willing to listen to God 8 Ronald E. Heine, Reading the Old Testament with the Ancient Church: Exploring the Formation of Early Christian Thought, (Grand rapids MI: Baker Academics, 2007), 147. 9 Ibid., 150. 26 and reproves them in a caring manner without harshness, and corrects them. He states that such voice we hear in the Book of Psalms is that of the Holy Spirit.10 The bishop of Constantinople (AD 347-407) who believed that the book of Psalms had a role to play in everything we do. He has treated singing the Psalms not just from the lips but from the heart, relating it to the particular event of the day you attend, should be the way of life.11 John Cassian (AD 360-435) a Christian theologian writes that Isaac, an Egyptian Abbot was of the view that one who continually feeds on the New Testament will adapt the Psalms as a means of prayer to express their deepest emotions, therefore Psalms has the power of transcending beyond its authors to the readers lives as well.12 Augustine (AD 354 - 430) has witnessed to the therapeutic power of Psalms in identifying the condition of the soul, with a particular reference to the Psalm 4.13 St. Athanasius (Died: AD 373) has written that the Psalms have the ability to express to each man the emotions of their own souls, inviting them for repentance, endurance, and thanksgiving. For him the Psalms is a guide for moral and spiritual life.14 Further, he regarded recitation of Psalms as a way of caring for oneself, in other words as 10 Diodore of Tarsus, Commentary on Psalms 1-51, trans. Robert C. Hill, Ed. John T. Fitzgerald, (Atlanta GA: Society of Biblical Literature, 2005), 1. 11 Heine, Reading the Old Testament, 151. 12 Ibid., 152. 13 Ibid., 170. 14 G.C. Stead, St. Athanasius on the Psalms, Vigiliae Christiane, Vol. 39, No 1, The Netherlands: Brill, (Mar 1985): 66, https://doi.org/10.2307/1583934. 27 a tool that model oneself.15 The proper singing and reciting of the Psalms lead to internalizing new habits and thoughts to regain the soul back to its original status through the knowledge of God and self.16 Compared to the reading of the other books of the OT where stories of other people such as Abraham, Mosses, Elijah, etc., appear, when one reads the Psalms, it feels as if he or she is reading his or her own words; as if it explains his or her own experiences.17 Athanasius saw the language of the Psalms is of a formative influence on the Christian life.18 Walter Ong (AD 1912-2003) in his book; “Orality and Literacy” describes the Psalms as a technology that provides interior aid for the transformation of consciousness.19 Willem A. VanGemeren in a study on “Dwelling in the Psalms” explains how some of the significant figures of the church history have responded to the Psalms. He commends early church fathers for inhabiting and dwelling in the book of Psalms; using the language of the Psalms to address and worship God.20 According to VanGemeren, Gregory of Nyssa (AD 335-395) had used the Psalms as a means of knowing the mind of Christ and defined the aim of the Psalms as to assist the readers to attain blessedness by 15 Paul R. Kolbet, Athanasius, The Psalms, and the Reformation of the Self, The Harvard Theological Review, Vol. 99, No. 1, Cambridge University Press, (Jan 2006): 89, https://www.jstor.org/stable/4125254 . 16 Kolbet, Athanasius, 96. 17 Ibid., 97. 18 Ibid., 98. 19 Kolbet, Athanasius, 99, quotes Walter Ong, Orality and Literacy, 82. 20 Willem A. VanGemeren, The Reformation and the Appropriation of Scripture: Dwelling in the Psalms, (Paper presented at the Korean Evangelical Theological Society, Seoul, Korea, November 11, 2017), 10. 28 the formation of Christ in them. He has held the view that the stage of the union with God defines the purpose of life of a follower.21 Martin Luther (1483 – 1546 AD) interpreted the Psalms as a mirror that will show what Christendom is; a mirror of the Church and individual Christian life. Martin Luther esteemed praise and thanks-giving of the Psalms as incomparable words of finding joy.22 Martin Luther states that the Psalms well explain how the word of God helps one’s spirit to live, fight, and act while increasing the level of faith one possesses and how the earthly life suffer, die, are defeated, and come to an end.23 The book of Psalms can relate to individuals in a wide range of emotions between the boundaries of praise and lament.24 The Psalms speak to the real life of all time, because it represents the issues and possibilities of human dimension of all times.25 Reading and reflecting on the Psalms will draw us into the presence of God that will enable us to deal with the root causes of those moods and feelings.26 As quoted by VanGemeren, John Calvin (1509-1564) believed that there is no emotion that is not VanGemmeren, The Reformation, cites Ronald E. Heine, Gregory of Nyssa’s Treatise on the Inscriptions of the Psalms, (Oxford Clarendon Press, 1995), 51. 21 VanGemeren, The Reformation, cites Oswald Bayer, “Luther as an interpreter of the Holy Scripture” in the Cambridge Companion to Martin Luther, Edited by Donald McKim, Cambridge; Cambridge University Press, 2003), 80-81. 22 23 Kenneth Mtata, Karl-Wilhelm Nebuhr, Miriam Rose, Singing the Songs of the Lord in Foreign Lands: Psalms in the Contemporary Lutheran Interpretation, (Leipzig, Germany: Evangelische Verlangsanstalt GmbH, 2014), 19. 24 C. Hassel Bullock, The Psalms and Faith Tradition, The Psalms: Language for all seasons of the Soul, (Chicago: Moody Publisher, 2013), 50. 25 Walter Brueggemann, Praying The Psalms: Engaging the Scripture and the Life of The Spirit, (Eugene: Cascade Books, 2007), 2. 26 Waltner, Psalms, 18. 29 represented in Psalms. Calvin writes in his preface to the commentary on the Psalms; “Holy Spirit has drawn to the life all the griefs, sorrows, fears, doubts, hopes, cares, perplexities, in short, all the distracting emotional minds of men won’t be agitated”.27 The diversity of the emotions the psalmist has experienced incudes; joy (Ps 116:1-2, 17-19), mourning (Ps 44;1-4), sadness (Ps 13:2), fear (Ps 55:4-8), struggles (Ps 70:5, 42:5), failure (Ps 88:4), and the tension between present struggles and future glory (Ps13:1).28 Further, anger is one of the common emotions that every believer has to deal with. Trying to hide anger from God is fooling ourselves as the psalmist writes; “before a word on my tongue, you know it completely Lord” (Ps 139:4). But the Psalms has given permission to be angry through the usage of appropriate lamentation psalms to help us deal with anger. 29 In the same way, fear is also an emotion that Psalms helps its reader to deal with. Psalmist always has managed to replace the proposition of fear with the conviction of victory; Psalms 118:6-7 is one such instance.30 Above literature shows that the early church fathers and scholars have believed that the Psalms has the ability to influence the human mind to accept that the emotions are a part of life, and that it has a great potential to assist us to deal with such emotions by bringing us to dwell in the presence of God. 27 John Calvin, Commentary on The Book of Psalms, Vol 1, Trans. Rev James Anderson, (Edinburg: Edinburg Printing Company, 1745), XXXVII. Federico G. Villanueva, It’s OK to Be Not OK, (Carlisle, Cumbria: Langham Preaching Resources, 2012), 28-32, 67,69, 70, 74, 114. 28 29 Ibid., 84-86. 30 Kolbert, Athanasius, 97. 30 The Psalms Teach Us to Seek God Instinctively Sense of security is something one searches for, in an intimate relationship, and the voice of the Holy Spirit in the Psalms reiterates the protection we have in God. Dietrich Bonhoeffer (AD 1906-1945) states that the Psalms provide ample instructions to come to the presence of God amidst the frequent sufferings of this world; illnesses, loneliness before God and men, threat, persecution, and imprisonment.31 The Psalms reveals that even in the deep hopelessness God stands with us to hear our petitions and there are many psalms that communicates this message. For an example, psalm 31 begins with an assurance of refuge for those who are dwelling in the presence of God (v 1) and it describes how His leading and guidance will provide protection against the attacks of the enemy, mainly shame (v 3) and accusing tongues (v 20). The fact that psalmist says; “I commit my spirit into your hands” (v 5) indicates the emotions stemming from a spiritual attack to which God responds by extending His love (v 21). William P. Brown, referring to the study by Jerome F. D. Creech named ‘Yahweh as a Refuge’, states that the Psalmist has identified God’s character of protection using the phrases such as refuge, secure height, stronghold, place of protection, hiding place, shadow, wings, rock, and crag.32 J. David Pleins states that the word “refuge” is frequently used in the Psalms to depict the divine presence because the Psalmist has sensed God’s presence in places of insecurity. Pleins presents Psalms 91 as a powerful example.33 Psalms 16:9 uses parts of the human body; “…my heart is glad and my tongue rejoices, and my body will rest secure…” to indicate a sense of 31 Dietrich Bonhoeffer, Psalms: The Prayer Book of the Bible, Trans. James H. Burtness, (Minneapolis: Augsburg Publishing House, 1970), 46, https://pt.lk1lib.org/book/2822190/f15ebd. 32 William P. Brown, Seeing the Psalms: A Theology of Metaphor, (Louisville, London: Westminster John Knox Press, 2002), 4,18. 33 J. David Pleins, The Psalms: Songs of Tragedy, Hope and Justice, (Maryknoll, NY: Orxbiks Books, 1993), 50. 31 security and joy felt by the Psalmist as a result of knowing that they dwell in the presence of God.34 Psalms 46 is another example of expressing psalmist’s confidence and celebrating the presence of God as it is written: “Therefore we will not fear” (v 2), “The Lord almighty is with us” (v 7). The Psalms teaches us to approach God within His covenant of love; it is very frequent that the psalmist praises and pleas to God in response to the steadfast love of God.35 God’s steadfast love ‘Hesed’ is said to appear 130 times in the Psalms.36 Steadfast love is defined as the overarching covenantal relational quality of God.37 Holy Spirit being the divine communicator of the love of God, has inspired the psalmist to express His love throughout the Psalms comprehensively. Psalms 85 expresses well this faithfulness of the covenant of love of God as there it is written; “love and faithfulness meet together” (v 10). “Your faithful love is priceless” (Ps 36:7), “Your faithful love is priceless” (Ps 40:11), “Rise up and help us; redeem us because of your unfailing love” (Ps 44:26), “meditate on your unfailing love” (Ps 48:9), “trust in God’s unfailing love forever and ever”, "My lips praise you because your faithful love is better than life itself!" (Ps 63:3) are some of those phrases in the Psalms that the Psalmist employs to refer to God’s 34 Sigrid Eder, Do Justice and Peace Kiss Each Other? Personification in the Psalter and Exemplary Analysis of Psalms 85:11, Vetus Testamentum, Vol 67, Facs 3., (The Netherlands: Brill, 2017), 391, https://www.jstor.org/stable/26566686. 35 Lee Roy Martin, The Contribution of the Book of Psalms to a Pentecostal Theology of Worship, Cleveland, NE, Pharos Journal of Theology, Vol.96, 2015, University of South Africa, 5-6, www.pharosjot.com. 36 Lee Roy Martin cites L. Kohler and W. Baumgartner, The Hebrew and Aramaic Lexicon of the Old Testament, (Leiden: Brill, 2001) 336-337. 37 Lee Roy Martin cites E. Jenni and C. Westermann, Theological Lexicon of the Old Testament, (MA: Peabody, Hendrickson Publishers, 1997), 451. 32 steadfast love. Psalms103 represents a deep personnel prayer made out of love of man to God, in response to God’s covenant and fatherly love and compassion.38 In it, the word ‘love’ appears 4 times; “He crowns you with love…”(v 4), “abounding in love…”(v 8), “as high as heavens are above the earth, so great is His love”(v 11), and “from everlasting to everlasting the Lord’s love is with those who fear Him…” (v 17). The ultimate result of this love is not only the faithfulness of God to be our salvation, but also to be a strength during the times of struggles and the psalmist has well captured this fact. The Holy Spirit being the divine communicator of God’s love, it is clear throughout the Psalms we hear Him speaking and encouraging us to approach God within this love relationship. The Psalms Teach Us to Receive God's Comfort and Wisdom with Trusting Obedience “I will instruct you and teach you in the way you should go; I will counsel you with my loving eye on you.” Psalms 32:8 This is the voice of the counselor we here in the Psalm. The invitation made here looks like the pre-fulfilment of the promise Jesus gave in John 14:16. The Holy Spirit in the Psalms invites us to be obedient to His counsel and it appears once more in Psalm 34:11; “Come, my children, listen to me; I will teach you the fear of the Lord”. The scripture says that the fear of the Lord is the beginning of the wisdom (Prov 9:10). So, what we receive from His counsel is the wisdom; the wisdom to deal with life challenges. It is observed that the psalmist has obediently acknowledged and valued 38 Basil De Pinto, The Torah and the Psalms, Journal of Biblical Literature, Vol. 82, No. 02, (Atlanta: SBL Press, June 1967): 168, https://doi.org/10.2307/3263270. 33 reeving such counsel from Him as the psalmist writes; “The way you counsel me makes me praise you more, for your whispers in the night give me wisdom, showing me what to do next.” (Ps 16:7). At another instance the psalmist expresses his desire to be comforted; “May your unfailing love be my comfort….” (Ps 119:76). Psalmist was willing to receive God’s counsel because it provided them with protection, comfort, vindication, purification, and forgiveness. However, the Psalms also teach us the consequences of ignoring His counsel; “But my people would not listen to me… So, I gave them over to their stubborn hearts” (Ps 81:11-12). There are many Psalms that express the idea; “I will trust God”. Psalms 3:6, 4:8, 23:4, 25:2, 44:6, 55:16, 56:3, 57:1, 61:4, 86:7, 91:2, and 118:6 are some of them that teach us the need for trust and obedience to His counsel.39 The Psalms Teach Us to Commit Unresolved Problems to God The Psalms encourages those with a pure motive to pray to God even through their negative emotions, because the God in Psalms is good and like a friend.40 The Psalms provide many examples waiting upon the Lord unwaveringly despite the answers for the prayers are long-waited. For an example Psalm 31;“How long, O LORD? Will you forget me forever? How long will you hide your face from me? How long must I wrestle with my thoughts and every day have sorrow in my heart?” (v 1), is one of the best evidences the Psalms give us on waiting prayerfully and patiently to receive God’s help. 39 Phillip Bennet Power, The “I Wills’ of the Psalm: The Determination of the Man of God as found in some of the ‘I wills’, of the Psalms, (Aylesbury, Buck: Hazell Watson & Viney Limited, 1985), 1. 40 VanGemeren, Expositor’s Bible, 556,557. 34 However, these frustrations always accompany with an assurance and a hope for God’s help. The psalmist end above psalm 13, by stating his faith in God; “But I trust in your unfailing love” (v 5), based on his past experiences of receiving God’s favour; “…for he has been good to me” (v 6 ). Similarly, Psalm 42 too teaches us to wait upon the Lord on unresolved problems as the psalmist prays; “My God, my God, why have you forsaken me?” (v 1) to wake up the silence God, to get His attention towards our petition. In this psalm too the frustration is accompanied with a strong hope for God’s help referring to the past experiences; “he has not hidden his face” (v 24). Psalms provides evidence of humans approaching God when they errored to receive correction, direction, and instructions. We find many prayers for forgiveness of sins in the Psalms.41 Psalms 51 is seen as an emotional communication to God in a situation of the soul demands repentance.42 Here, the psalmist opens his heart before God and call out in deep anguish for forgiveness of his sins; “Have mercy on me, O God (v 1)...Against you, have I sinned (v 4)...blot out all my iniquity (v 9)". It describes a case where the defaulter of the relationship with God makes an apologetical call to God, asking Him to teach His ways so that the friendship with God be re-established (v 10-12). In Psalms 38, the psalmist deeply repents over his sins; “My guilt has overwhelmed me”, and call out to God for His presence in order to deal with the consequences of sins; “do not be far from me, my God, come quickly to help me”. Psalms 25:1-24 is an example, 41 Bonhoeffer, Psalms, 48. 42 Heine, Reading the Old Testament, 153. 35 where God provides the mutually loving knowledge which enters the interior attitude of the person, which recreates the nature God in His human friend.43 Lament psalms assist us in dealing with distress in general, fear of being abandoned by God, and how to overcome that fear, dealing with calamities and preparedness for acute distress situations.44 It is observed that praising God is common irrespective of the situation you deal with, in all of those lament psalms. They facilitate complete fellowship with God which is enabled through His justification and love.45 The Psalms teaches us to approach our helper, comforter and the counsellor despite we feel that God does not hear our pleas anymore, despite His prolonged silence, because His promises never change and last forever. Conclusion Psalms very clearly and frequently express psalmist’s longingness to dwell in the presence of God. Sometimes, the Psalmists celebrate the presence of God and other times raise their concern when they felt distanced from God. Not only the Psalms express experience of the psalmists, but also assures the reader His very presence with them as they read and meditate on the Psalms with the right attitude. Most importantly the Psalms provides the necessary material for praises and prayers for the people those who are 43 Pinto, The Torah and the Psalms,164. 44 Urmas Nõmmik, Between Praise and Lament: Remarks on the development of the Hebrew laments, Singing the Songs of the Lord in Foreign Lands: Psalms in the Contemporary Lutheran Interpretation, ed. Kenneth Mtata, Karl-Wilhelm Nebuhr, Miriam Rose (Leipzig, Germany: Evangelische Verlangsanstalt GmbH, 2014), 102. 45 Bonhoeffer, Psalms, 47. 36 longing to be in God’s presence; the Psalms represents to the fullest extent the presence of God. Psalmist considered the presence of God as a remedy for the emotional challenges they are to deal with in this world. Whatever the mood the human mind is entangled with, the Psalms has the ability to help to deal with the root causes by bringing them to the presence of God as the Holy Spirit who speaks in Psalms invites us. Among the reasons why the Psalmist longed to dwell in the presence of God, the sense of security and deliverance is coming out very strongly , and the Psalms provides the same sense of security to the readers irrespective of the situations they are in. Because, amidst the sufferings of this world such as illness, loneliness, threat, persecution, imprisonment, or spiritual attacks, the Psalms draws us into the presence of God as we meditate on them in faith, and as the Psalms provide guide to personal prayers in deep anguish. Psalmist also saw that in the presence of God there is forgiveness of sins. We saw that the Psalms provides right attitude and words to repent over our sins and provide an assurance that out of His grace God pardon our sins. The psalmist believed the presence of God provides life-giving instructions. They have recorded their experiences of receiving guidance to moral and spiritual lives. The Psalms not only provide counselling, but also provide the strength to deal with the obstacles that may disrupt the progress. The Psalms again and again describe and remind the reader the steadfast love of God. Based on the past experiences of their own and their ancestors’ experiences, 37 Psalmist overwhelmingly expresses the love of God and the trust that love has built, and the hope that love has inculcated. In summary, first, the Psalms teach us to acknowledge and pay attention to our emotions without ignoring, suppressing and or denying them. Because God is fully aware of the human struggles, and as the most loving and trustworthy companion, He does not want the humans to suffer emotionally. Secondly, the Psalms teach us to seek God instinctively who eagerly waits to guide us, be a strength to us and to show His loving kindness as we approach Him, in the same compassionate heart. Thirdly, the Psalms teach us to receive God’s comfort and wisdom with obedience and trust to rest in His power and goodness. Fourthly, the Psalms teach us to commit our unresolved problems to God despite His silence, and to wait in hope and trust even when we feel God is far from us and has abandoned us. The Psalms teach us to remember our past experiences of receiving His counsel, comfort and strength which can help us to traverse through the times of distress with confidence and hope. 38 CHAPTER 4 THE HOLY SPIRIT IN THE PSALMS Direct reference to the Holy Spirit is not a common occurrence in the Psalms, but there are a few instances. However, it is a common occurrence that the psalmists describe their experience and understanding of the Holy Spirit giving reference to His characteristics and His work in them and to the intimate dialogues between them; the psalmist speaking to the Holy Spirit and the Holy Spirit speaking to the Psalmist. In the 2nd chapter, we identified many titles and metaphors that had been used by the writers of the scripture to represent the person of the Holy Spirit. In particular, we dealt with the roles played by the Holy Spirit in nurturing intimacy with God. In this chapter, we will examine direct references to the Holy Spirit in the Psalms first, and a brief exegesis on those texts to identify what characteristics the psalmist associates the Holy Spirit with. Thereafter, we will reflect on other psalms that refers to the characteristics of and the roles played by the Holy Spirit in individual lives. The Psalmist Made Direct Reference to the Holy Spirit Psalm 51:11 In the book of Psalms among the direct references to the Spirit of God, Psalms 51:11; “Do not cast me from your presence or take your Holy Spirit from me”, is the first. It is about dwelling in the presence of God. Being cast out from the presence of God or 39 losing the Holy Spirit means not only loss of sense of joy and exclusion from worshiping God, but also loss of life, because the Holy Spirit is the life giver.1 The context of this psalm is explained where without God’s gracious presence or not seeing his face, the psalmist neither has the light of His countenance nor sensible communion with him.2 Hence the psalmist identifies the Holy Spirit as the communion with God. Secondly, in this psalm the sanctification is ascribed to the spirit of God.3 The psalmist implies that, in order for the Holy Spirit to be with him his transgressions should be blotted out. Accordingly, one of the major theological concepts the Psalmist handle in this psalm is forgiveness of sins and sanctification. The psalmist uses two main figures to denote forgiveness and sanctification; blotting out (v 1,9) and washing away (v 2, 7). Here it is implied that withdrawal of the Holy Spirit is the withdrawal of the help or the source counsel of good thoughts, earnest desires, and resolutions.4 The psalmist acknowledges that a new life is impossible without the communion with God, and the communion with God is the Holy Spirit.5 In conclusion Psalm 51 acknowledges when people sin against 1 A. A. Anderson, New Century Bible Commentary: Psalms 1 - 72 , Ed. Ronald E. Clements & Mathew Black, (Grand Rapids MI: Wm. B. Eerdmans Publishing,1989), 399. 2 John Gill, Exposition of the Entire Bible by John Gill, Available at https://biblehub.com/commentaries/gill/psalms/51.htm, (Accessed on August 16, 2022) Joseph Benson, Benson’s Bible Commentary of the Old and New Testaments, (Bible Learning Society, 2018), https://biblehub.com/commentaries/barnes/psalms/51.htmhttps://biblehub.com/commentaries/barnes/psalm s/51.htm, (Accessed on August 16, 2022). 3 4 J. J. Stewart Perowne, The Book of Psalms, (Grand Rapids, MI: Zondervan Publishing House, 1976), 414. 5 Aurtur Weiser, The Psalms; A Commentary, (Philadelphia: The Westminster Press, 1962), 51. 40 God and men, the sanctification and renewal of souls of human is in the hands of the Holy Spirit and then reinstate the communion with God. Psalm 104:30 Psalm 104:30; “You send out your spirit, they’re created, and you renew the face of the ground”, explains the involvement of the Holy Spirit in the work of creation and the renewal. The Holy Spirit is introduced here as the reviving agent of the creation.6 The renewal entails the daily renewal with the rising sun, renewal of the world when Gospel was preached by Jesus Christ, renewal of the souls at the baptism of fire, renewal of the life of the dead during the resurrection, and the final renewal of entire creation.7 The psalmist declares the life-giving power of the Holy Spirit and dedicates from verses 24 to 31to explain it. The central theme of this psalm is identified to be the work of the hand of God in creation.8 The creation in Genesis is identified as creation of the past, but the creation in psalm 104 is identified as the creation of the present.9 The renewal includes renewal of life; the life humans continue to lose due to committing sin again and again. 6 Perowne, The Book of Psalms, 244. John Gill, Gill’s Exposition of the Bible: Psalms 104, https://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/psalms-104/, (Accessed on August 20, 2022). 7 8 Anderson, The New Century Bible Commentary, 717. 9 Perowne, The Book of Psalms, 232. 41 Psalms 106:33 The verse in consideration is; “…they rebelled against the Spirit of God”. The main purpose of the psalmist of the psalm 106 is identified as interceding for the community through a confession of their rebellious behavior.10 The Psalmist remind the community the rebellious ways of their ancestors. Among many rebellious ways, verse 33 particularly refers to rebelling against the Holy Spirit. The Spirit of God was their guide throughout the wilderness, and rebelling against the Spirit is rejecting His guidance; counsel and advice. The psalmist explains the consequences of rebelling against the Spirit of God was to be subjected to abandonment by God (v 41). Accordingly, the core lesson this psalm teaches is, rebelling against the Holy Spirit leads to damaging the intimate relationship with God and being casted out from the presence of God result in captivity. Psalms 139:7 The next direct reference to the Holy Spirit is found in Psalm is 139:7;” Where can I go from your Spirit? Where can I flee from your presence?”. Here too the Holy Spirit is equated to the presence of God with us. The presence of God also means having access to His knowledge.11 There are few theological facts expressed in Psalms 139 as a whole; first it declares the Omnipresence ability of Spirit of God (v 7-12).12 10 W. E. Barnes D.D., The Psalms: With Introduction and Notes, (London: Methuen & Co. Ltd., 1931), 508. 11 Perowne, The book of Psalms, 440. 12 David Guzik, The Enduring Word Bible Commentary, Psalm 139 – Praise and Prayer to the God Who Knows All and Is Everywhere, 2020, https://enduringword.com/bible-commentary/psalm139/, (Accessed on August 23, 2022). 42 Secondly, it declares the guiding and leading presence of the Holy Spirit (v 10 & 24). Thirdly, the psalmist acknowledges that the Holy Spirit searches the hearts of people (v 23). Fourthly, the psalmist declares God’s great awareness of man; the thoughts (v 2, 4), actions (v 2), where abouts (v 3), and ways (v 3) and even formation in mother’s womb (v 13-16); the omniscience ability, It also declare the omnificence ability (v 13 - 16) of God; the creating power.13 The omnipresence ability is used to express that no place in His creation and no creature can evade the Holy Spirit.14 It is a fact that the Holy Spirit was there hovering over the waters even before earth received order, light and life in it (Gen 1:2). The main aim of the psalmist if this psalm, is to get him vindicated by God from the wrong accusations levelled against him.15 Psalm 143:10 Psalms 143 is identified as a penitential psalm. It represents the psalmist’s deep tone of sorrow, anguish and guilty consciousness of sin, while psalmist links the outward suffering to a guilt of his own.16 Psalm 143:10;“May your good spirit lead me on level grounds”, not only make a direct reference to the Spirit of God but also make a reference to the particular counseling role played by Him. In Psalm 143:10, the psalmist 13 Artur Weiser, The Psalms, 137 – 139. 14 Leslie C. Allen, Word Biblical Commentary Volume 21:Psalms 101-150, (Texas: Word Books Publisher, 1983), 21. 15 Ibid., 20. 16 Perowne, The Book of Psalms, 458. 43 explains why he needs the guidance of The Holy Spirit; to do God’s will. It implies that the guidance he requests includes direction strength and influence as well. The Psalmist in above five occasions ties up the Holy Spirit with one or more of the functions He plays; sanctification, counselling/comforting, communion with God or the presence of God, and life giving and renewing. The psalmist throughout the Psalms keeps coming back to those functions again and again. The Psalmist Saw the Holy Spirit as the Sanctifier The Holy Spirit is sanctifying the believers both at the baptism of fire and thereafter through a progressive process in the journey of Christian faith. Searching of the hearts to identify inequities stands as a prerequisite for sanctification. The psalmist acknowledges that God searches the hearts and minds of people. “God who probes minds and hearts” (Ps 7:9), “you probe my heart...., you examine me at night” (Ps 17:3), "O Lord, thou hast searched me, and known me" (Ps 139:1) are some of the most direct acknowledgements of it. Understanding of the word ‘heart’ in the scripture among the people of God in the OT came from different perspectives. The hard heart; inability to think, judge and know what to do (Deut 2:30) or not fearing God (Isa 3:17), a double heart; a deceitful and lying heart, singleness of heart, the opposite meaning of the double heart, and the whole heart which means totality (Deut 6:5).17 It is important to understand 17 Lodewyk Sutton, The anthropological function of the outcry "When God searches my heart" in Psalm 139:1 and 23 and its later use in Romans 8:27, Stellenbosch Theological Journal, Vol 4, No 2, (2018): 246. https://www.researchgate.net/publication/332394793_The_anthropological_function_of_the_outcry_When _God_searches_my_heart_in_Psalm_1391_and_23_and_its_later_use_in_Romans_827, (Accessed on July 12, 2022) 44 why God searches the hearts. There are two purposes revealed in the scripture; to reward according to our conduct (Jer 17:10) and to circumcise our hearts (Deut 10:16, Jer 9:26). We know it is the Holy Spirit who dwells in our hearts and probes into our hearts to identify those dark areas with an aim to sanctify. Though we could hide those dark corners from men, it is not possible to hide them from the Holy Spirit. Conviction of the world of guilt in regard to sin & righteousness and judgment is one of the roles of the Holy Spirit (John 1:8); the first step of sanctifying. He reveals the dark areas of our hearts so that we look towards him to eradicate darkness by the light of truth through his divine counsel (John 1:13). Receiving forgiveness for transgressions and vindication is part of the sanctification process and there are many references to this in the Psalms. Psalms 32 explains it well; “Blessed is he, whose transgressions are forgiven, whose sins are covered”(v 1), “in whose spirit is no deceit” (v 2), and “You forgave the guilt of my sin” (v 5). Among the other references are; “May my vindication come from you” (Ps 17:2), “He removed our transgressions” (Ps 103:12), “He Himself will redeem from sins” (Ps 130:7), “The Lord will vindicate his people” (Ps 135:14) are few. In psalms 51, the psalmist well recognizes the fact that the Holy Spirit searches the heart and find inequities. Therefore, he pleads to the Holy Spirit to create a pure heart in him (v 10), because the psalmist knew the final outcome of the sanctification is receiving God’s invitation to dwell in His presence, which the psalmist has recorded; “Gather to me my consecrated ones” (Ps 50:5). 45 The Psalmist Saw the Holy Spirit as the Counsellor and the Comforter The very first reference to the Holy Spirit in the Psalms appears right at the beginning of the Psalms. Here the person who is delighted in the law of the Lord is equated to a tree planted by the stream of water (Ps 1:3). To describe the same person the psalmist has used the phrase; ‘does not walk in the counsel of the wicked’ (Ps 1:1) which implies he walks in the counsel of the Lord. Earlier we learnt that water is one metaphor that represents the Holy Spirit. We also learnt that the Holy Spirit is most commonly known as the counsellor and teacher or the person who reminds the word of the Lord. Therefore, it is evident that the Psalms at the outset refer to the Holy Spirit and His counselling. From there onwards, the psalmist has given sufficient recognition to counselling and teaching of the Holy Spirit. There are many occasions where psalmist reports invitations by the Holy Spirit to listen to Him. “ I will instruct you & teach you in the way you should go; I will counsel you with my eye upon you “ (Ps 32:8), “Hear O people I will speak” (Ps 50:70), and “O my people hear my teaching” (Ps 78:1) are such instances. There are also instances where the Holy Spirit rebukes when humans do not listen to His counsel; “to the wicked God says; “you hate my instructions…” ” (Ps 50:17). The deep desire of the Psalmist to learn from the Holy Spirit is also well captured in the Psalms as the psalmists repeatedly cries out to God; “teach me …O Lord your ways and your decrees” (Ps 86:11, 119:12, & 143:8,10,12), “teach us to number our days aright” (Ps 90:12), “Lead me O Lord” (Ps 5:8), “lead and guide me” (Ps 31:3), and “Lord keep my lamp burning” (Ps 18:28). However, my reading of the Psalms revealed the most dominating presence of the Holy Spirit as a teacher and as a counsellor in the Psalms found in psalms 119; there are 23 references made to this particular role. “Teach me your decrees/laws” (v 46 12, 26,33, 64,68, 108, 124, 131), “open my eyes” (v 18), “do not hide your commands” (v 19), “let me understand the teaching of your precepts” (v 27), “direct me” (v 35) & “direct my footsteps” (v 133), “turn my heart” (v 36) & “turn my eyes” (v 37), “teach me knowledge and good judgement” (v 66), “give me discernment” (v 125), “give me understanding” (v 34, 73, 144, 169), and “longing for your commands” (v 131) are those references in psalms 119. It is also a common occurrence in the Psalms, that the Psalmist acknowledge receiving such teaching, counselling and comforting from God. “I will praise the Lord who counsels me; even at night my heart instructs me” (Ps 16:7), “You have made known to me the path of life” (Ps 16:11), “He guides me in paths of righteousness” (Ps 23:3), “He will be our guide even to the end” (Ps 48:14), “since my youth you have taught me” (Ps 71:17), “you guide me with your council” (Ps 73:24), “His precepts are trustworthy” (Ps 111:7), “Your statutes are my delight, they are my counsellors” (Ps 119:24), “God’s promises are my comfort” (Ps 119: 50), “I gain understanding from your precepts” (Ps 119:104), “Your word is a lamp to my feet and a light to my path” (119:105), “for you teach me your decrees” (119: 171), and “Your hand will guide me” (139:10) act as evidence of such acknowledgements. The psalmist refers to the Holy Spirit comforter in certain instances. At one time the psalmist after a long wait asks God; “When will you comfort me?” (Ps 119:82). Another time psalmist acknowledges that; “The Lord is close to the brokenhearted and saves those who are crushed in spirit” (Ps 34:18). 47 The Psalmist Saw the Holy Spirit as the Communion with God The Holy Spirit is our faithful companion not leaving us or forsaking us who will remain with us always. Though the references are not many the Psalms have some powerful declarations of this companionship. “But it is you, a man like myself, my companion, my close friend, with whom I once enjoyed sweet fellowship at the house of God” (Ps 55:13-14) is the only psalm that refers to God as a companion directly. But it is a fact that the faithfulness is an essential element of companionship, and there are many references to His faithfulness in the Psalms. "His faithfulness will be your shield and rampart" (Ps 91:4), "I speak of Your faithfulness" (Ps 40:10), "Your faithfulness reaches to the skies" (Ps 3:), "God sends forth His love and His faithfulness" (Ps 57:3), "I will make Your faithfulness known through all generations"(Ps 89:1), "You have established Your faithfulness in Heaven" (Ps 89:2), "Your faithfulness surrounds You" (Ps 89:3), "His faithfulness continues through all generations" (Ps 100:5), "the faithfulness of the Lord endures forever" (Ps 117: ), "praise Your Name for Your unfailing love and Your faithfulness" (Ps 138:2), "Your faithfulness and righteousness come to my relief" (Ps 143:1) are the references to His faithfulness in the Psalms. The Psalmist Saw the Holy Spirit as the Communicator of Divine Love We established in chapter 2 that expression of the love of God is a major role played by the Holy Spirit that creates a comfortable place for us to dwell in God’s presence. We found that the steadfast love of God is communicated 150 times in the Book of Psalms. Trusting in the unfailing love of God (Ps 13:5, 52:8), protection as an act of God’s love (Ps 40:11), redemption (Ps 44:26) & deliverance (Ps 109:21) out of 48 God’s love, God’s love as a medium for meditation (Ps 48:9), God’s love as the basis for mercy (Ps 51:1) and the basis for reward (Ps 62:12), salvation as a gift out of God’s love (Ps 69:13), and God’s love as a crown (Ps 103:4) are the different themes under which the Holy Spirit speaks to us through the Psalms the love of God. The Holy Spirit has inspired the Psalmist who is overwhelmed by the love of God to use different metaphorical phrases to explain the breadth and depth of the love of God. “Your faithful love is priceless” (Ps 36:7), “Great is your love reaching to the heavens” (Ps 7:10), “Your faithful love is better than life itself" (Ps 63:3), and “As high as heavens are above the earth, so great is His love” (Ps 103:11). In the longest psalm; Psalms 119 the divine communication of love is repeated 7 times. They are; “May your unfailing love come to me” (v 41), “The earth is filled with your love” ( v 64), “May your unfailing love be my comfort” (v 76), “Preserve my life according to your unfailing love” (v 88 & 159)), “deal with your servant according to your love” (v 124), “Hear my voice in accordance with your love” (v 149), and “Preserve my life O Lord”. But Psalm 136 is the psalm dedicated only to communicating His love; the divine communication of the love of God appears in each and every verse; 26 times in all 26 verses. The Psalmist Saw the Holy Spirit as the Place of Strength In our literature study of the person of the Holy Spirit, we identified that the Holy Spirit as the place of strength and security of those who seek Him. The Psalms is full of references to the aspect of strength & security, and the psalmist very frequently ties up the strength with helper and the counsellor. For an example in Psalm 31:3; “For You are my rock and my fortress; For Your name’s sake You will lead me and guide me”, 49 both aspects of the strength and guidance that associated with the Holy Spirit is tied together. In Psalms, 25:20, 31:3 too, the psalmist has connected the strength to the counsellor or the guide. In Psalms 22:19, 28:7, 33:20, 108:12, 115:9,10, psalmist has tied up the strength and security to the helper. In all these cases there is a reference to the Holy Spirit, as we call Him; the source of strength, helper and counsellor. Psalmist uses many metaphors to explain the strength and security; Shield ( Ps 3:3), rock (Ps 18:2), refuge (Ps 5:11) , fortress ( Ps 18:2), stronghold (Ps 18:2), hiding place (Ps 32:7), aid (Ps 108:12), salvation (Ps 35:3), defense (Ps 35:23), rampart (Ps 91:4), strength (Ps 22:19) are the most common metaphors the psalmists have used. Psalmists also have used many phrases to explain the strength and security they received. “Make me dwell in safety” (Ps 4:8), “the horn of my salvation” (Ps 18:2,), “drew me out of deep waters” (Ps 18:16), “He arms me with strength” (Ps 18:32, 39), “He enables me to stand on the heights” (Ps 18:33), “He trains my hands for battle(Ps 18:34), “give me your shield of victory” (Ps 18:35), “broaden the path beneath me “(Ps 18:36), “He delivered me from the attacks” (Ps 18:43), “He made my lot secure” (Ps 16:7), “free me from the trap” (Ps 31:4), “The Lord will keep you from all harm” (Ps 121:7), “keep me & protect me” (Ps 121:4) “He gives power and strength” (Ps 68:35), and “cover you with His feathers” (91:4) are those phrases found in the Psalms. Psalmist Saw the Holy Spirit as the Enhancer of Our Awareness of God Dwelling in the presence of God can be either God’s dwelling with us or, our dwelling with God. When God dwells with us His presence is made known to us despite our unworthiness, but when we dwell with God, we are conscious of His presence, with 50 an awareness of God’s characteristics such as greatness, power, wisdom and love etc. The weak side of us dwelling in God’s presence is the possibility of us not continuing to dwell with Him as the circumstances can distract the attention towards this awareness, and our sin can get in the way which can damage our relationship with God.18 Holy Spirit is engaged in creating awareness among us of the character of God by reminding us what is written in the scriptures and through experiential revelations and sanctification that avoids sin. Both awareness of the character of God and sanctification, facilitate our dwelling in the presence of God. The Psalms richly teaches the character of God through metaphors and figures. It is said that there are twenty-three metaphors used in the Psalms to explain God.19 There are also many psalms that explain the sanctification performed by God and the desire of the psalmists to be sanctified. By educating us on God’s character and sanctifying, the Psalms facilitates our dwelling in the presence of God. 18 Alan Reynolds, What Does It Mean to Dwell with God? New Identity magazine, Vol. 14, No.1, Ed. Cailin Briody Henson (Mt. Shastha, CA: New Identity Magazine, 4/19/2022). https://www.newidentitymagazine.com/featured/dwell/. 19 Ronald Maraden Parlindungan Silalahi, An Overview Analysis of Metaphors for God in Davidic Psalms Based on the New International Version of the Holy Bible, Journal of English Teaching as a Foreign Language, Volume 6, Issue 3, (Universitas Bunda Mulia, Jakarta, Indonesia: JETAFL Publishing, December 2020), 22, https://uhn.ac.id/files/akademik_files/2012211231_2020_Journal%20of%20English%20 Teaching%20as%20a%20Foreign%20Language%20Volume%2006%20%20Issue%203%20December%202020_02.%20An%20Overview%20Analysis%20of%2 0Metaphors%20for%20God%20in%20Davidic%20Psalms%20Based%20on%20the%20 New%20International%20Version%20of%20the%20Holy.pdf, (Accessed on August 25, 2022). 51 Conclusion In the book of Psalms are many references to the person of the Holy Spirit and His work in the lives of believers. There are few direct references to the Holy Spirit as well to His special characteristic or a particular title based on His roles; life giver and renewer, guide, communion with God, and sanctifier. The Psalms also refers to functions the Holy Spirit plays in individual lives. Among the functions that are accredited to the Holy Spirit, first, there are many references to counselling and teaching. Associated with it there are also references to comforting people especially those who are with crushed hearts. Sanctifying is the next important role played by the Holy Spirit that appears in the Psalms more frequently. Next, there are many psalms written highlighting the companionship between God and His followers. Receiving strength and protection from Him also appears considerable number of times which is associated with the help and guidance, wisdom and understanding received from Him. Finally, trough the Psalms the Holy Spirit overwhelmingly present the love of God. Accordingly, it is evident that that the Psalmist has made sufficient references to the Holy Spirit, to different titles of Him and to the roles he plays among individuals. 52 CHAPTER 5 THE PSALMS: A DEVOTIONAL GUIDE TO DEAL WITH EMOTIONS In this world, believers have to deal with many trials and sorrows (John 16:33). They look to the Holy Spirit to receive understanding of the word of the Lord and to receive wisdom that would enable them to compare and contrast the world views with the biblical interpretations of the events of life. This would help them to make wise choices to deal with times of trouble, and to receive comfort, strength, vindication sanctification, and hope that support fighting against the emotions. The book of Psalms being a prayer book that allows to voice human needs, and since the voice of God is heard in it, it acts as devotional guide playing the role of the Helper to deal with emotions. The Psalms help us to deal with many emotions such as fear, persecution, helplessness, feeling of lost strength, feeling of lost sense of self-worth, pain of isolation, pain due to God’s silence, guilty consciousness, and deprived mind etc. This chapter will reflect on selected psalms that plays the Helper’s role providing comfort, giving wisdom and knowledge, giving strength, giving life, and communicating God’s love that enables resting in God’s presence in times of such emotional trouble. 53 Fear Among many troubles, fear is a frequent and a common challenge believers have to deal with in day today life. Fear drains out the soul’s strength that is needed to deal with the challenge ahead. The book of Psalms, reminds us that there is support in the form of wisdom and strength, stronger than any form of worldly support. Psalms 27:1-3, 13-14 Psalm 27 is a powerful example of expressing the confidence placed in God in times of deep anguish. Herman Gunkel (AD 1862-1932), a German scholar of the OT, classifies Psalms 27:1-6 as a song of confidence.1 1 The Lord is my light and my salvation, whom shall I fear? The Lord is the stronghold of my life, of whom shall I be afraid? 2 When the wicked advance against me to devour me, it is my enemies and my foes who will stumble and fall. 3 Though an army besiege me, my heart will not fear; though war break out against me, even then I will be confident.... 13 I remain confident of this: I will see the goodness of the Lord in the land of the living. 14 Wait for the Lord; be strong and take heart and wait for the Lord.”– Psalm 27:1-3, 13-14 This psalm is an expression of dual thoughts; first the expression of most assured confidence (v 1 to 3), next an earnest cry for help and comfort in present need (V 7-13).2 But for the purpose of this study we consider only the confidence part of it and the final counsel. Verse 1 implies it is not faith without experience, but faith built on experience of receiving counsel (light), receiving life (salvation), and receiving security 1 Benjamin D. Sommer, From Confidence to Confusion: Structure and Meaning in Psalm 27, of Hakol Kol Yaakov: The Joel Roth Jubilee Volume, Ed. Robert A. Harris, Jonathan S. Milgram, (Leiden, Netherlands: Brill Publishers, 2021), 375, https://www.jstor.org/stable/10.1163/j.ctv1sr6j9g.23. (Accessed on August 26, 2022). 2 J. J. Stewart Perowne, Book of Psalms, (Grand Rapids, Michigan: Zondervan Publishing House, 1976), 266. 54 (stronghold). The sense of gratitude is inbuilt to this psalm and it helps one to remind past support received and allows approaching God with a cheerful heart, amidst the difficult circumstances. Verse 14 has the power to speak to a heart filled with grief and take away the fear and replace it with the strength of the Lord. Psalm 31:1-5 1 In You, O Lord, I have taken refuge; Let me never be ashamed; In Your righteousness deliver me. 2 Incline Your ear to me, rescue me quickly; Be to me a rock of strength, A stronghold to save me. 3 For You are my rock and my fortress; For Your name’s sake You will lead me and guide me. 4 You will pull me out of the net which they have secretly laid for me, For You are my strength. 5 Into Your hand I commit my spirit; You have ransomed me, O Lord, God of truth.- Psalms 31:1-5 Psalm 31 is a prayerful psalm for times of fear and distress. It expresses a trust and a plea for mercy.3 The plea is addressed to the Spirit of truth (v5), the source of strength and security (v2) and requesting for leading and guiding (v3). This psalm gets the attention to an important aspect; taking care of the soul during times of trouble. There is a tendency among the humans to neglect the soul when worldly struggle overwhelms.4 But this psalm reminds the importance of the awareness own soul, and the ability to leave it in the safe hands of the Holy Spirit (v5). Jesus set the example by committing his soul to the Father when He died on the cross (Luke 23:46).5 3 Perowne, The Book of Psalms, (Grand Rapids, MI: Zondervan Publishing House, 1976), 282. 4 Mathew Henry, Concise Bible Commentary: Psalm 31, https://www.christianity.com/bible/commentary/mhc/psalm/31, (accessed on August 28, 2022). 5 C. Hassel Bullock, Psalms Volume 1: Psalms 1-72, (Grand Rapids, Michigan: Baker Books, 2015), 228. 55 Psalms 56: 3-4 & 12-13 Psalms 56:3-4 presents a similar expression of the confidence in the Lord amidst fear. It is identified as a song of trust.6 It helps the victim to flee to the Lord for protection and strength, while thanking Him for His mercy.7 3 When I am afraid, I put my trust in you. 4 In God, whose word I praise, in God I trust and am not afraid. What can mere mortals do to me?... 12 I am under vows to you, my God; I will present my thank offerings to you. 13 For you have delivered me from death and my feet from stumbling, that I may walk before God in the light of life.- Psalm 56: 3-4, 12-13 The psalmist acknowledges receiving life and light of life (v 12). In verse 13 the psalmist uses negative aspects of life and light of life; death and stumbling feet, to highlight receiving life and counsel from the one who gives abundantly. The trust expressed here in the helper is able to lift up the one who is trembling above the fear, like Jesus lifted up Simon (Matt 14:30). This psalm makes the impossible coexistence of fear and hope, dwelling in one heart.8 Meditation on this psalm helps to hear the voice of God calling; “Fear not for I am with you” (Isa 41:10), giving hope amidst the troubles. It facilitates surrendering of the man’s whole being through exclusive recognition of the power and authority of God.9 6 Allan P. Ross, The Bible Knowledge Commentary: Psalms, Ed. John F. Walvoord & Roy B. Zook, (USA SP Publications, 1985), 835. 7 Perowne, Psalms, 444. 8 Ibid., 445. 9 Aurtur Weiser, The Psalms: A Commentary, (Philadelphia: The Westminster Press, 1962), 423. 56 Fear of Circumstances Psalm 46:1-3 & 10 Psalm 46, a song of triumph, can be adopted to the times of any fear given the gravity of the troubles it describes; to the level of reversal of the creation, that reminds the ability of God to bring any situation under His control.10 This psalm has provided such a strength to those who faced persecution during the protestant reformation; Martin Luther has composed a hymn which echoed psalm 46, known as Luther’s battle song or the battle hymn of the reformation. 11 12 It helps to magnify God within one’s heart and mind to be the sure defense and the source of strength. It speaks to the soul to remain in faith and not to get distracted even if the circumstances are beyond imagination. 1 God is our refuge and strength, an ever-present help in trouble.2 Therefore we will not fear, though the earth gives way and the mountains fall into the heart of the sea,3 though its waters roar and foam and the mountains quake with their surging....10 He says, “Be still, and know that I am God”. - Psalm 46: 1-3 & 10 In verses 1-3 the psalmist has employed many word-pictures to build the confidence and faith in God. Most importantly psalmist refers to the ever-present helper; the Holy Spirit.13 This psalm, in particular verse 10, helps to remember the things God has done in the past which empowers weakened mind.14 10 Ross, The Bible Knowledge, 828. 11 Bullock, Psalms, 350. 12 Weiser, The Psalms, 366. 13 A. A. Anderson, New Century Bible Commentary: The Book of Psalms, Ed. Ronald E Clements and Mathew Black, (Grand Rapids MI: Wm. B. Eerdmans Publishing,1989), 355-356. 14 Bullock, Psalms, 350. 57 Fear of Disasters Psalm 91:14-16 Psalms 91 is one of the most impressive testimonies in the book of Psalm on the strength springs from the trust in God, thus provides one of the most effective reflection material available for the believers to build confidence in God, despite surrounded by dire situations.15 It portrays the trust in personal and intimate relationship with God in personal circumstances.16 The psalmist has employed many figures; fears of the terror of night, the arrow that flies by day, pestilence, and plague (v 5 & 6) to declare that God takes away any and every fear one can imagine. This psalm enables the reciter to build the steadfastness as it gives a promise for divine protection irrespective of the nature and magnitude of the danger for those whom seek refuge in Him, and it is confirmed by God himself.17 “Because he loves me,” says the Lord, “I will rescue him; I will protect him, for he acknowledges my name. 15 He will call on me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. 16 With long life I will satisfy him and show him my salvation.” - Psalm 91:14-16 14 Verses 14-16 stands out from the rest in terms of the intimacy with God, written in more fatherly language.18 It testifies to what God says about the one who loves Him and acknowledges His name; probably testified by the Holy Spirit who reveals the 15 Weiser, The Psalms, 604. 16 Ibid., 605. 17 Ibid., 605. 18 Perowne, Psalms, 172. 58 internal communications of the Trinity. It encourages even further as it reveals the gifts apart from the deliverance for loving God; gifts of glory, length of time, and the salvation.19 Helplessness Humans are desperate for help at some point of life. It is very common that one within a relationship reaches out to the other during times of trouble for help. The book of Psalms provides sufficient resources to be connected with God within the intimate relationship with Him to find help in times of distress.20 Security is a concern common to all irrespective of the social, economic, or power status of a person and natural disasters, economic crises, wars, etc., often put people in to insecurity.21 Psalm 121 Psalms 121, as it is recited, the confidence is built that there is a helper when the troubles of the world overwhelm. Though this psalm does not disclose the man’s struggle and inner tensions, it gives calm and comforting assurance of divine rest.22 It is a psalm of blessing and psalm of promise for help, but cannot be discarded that it is a psalm of confidence.23 19 Derek Kidner, Tyndale Old Testament Commentaries, 334. 20 Josh Moody, Journey to Joy: The Psalms of Ascent, (Wheaton Illinois: Crossway, 2013), 21 Ibid., 69. 22 Weiser, The Psalms, 745. 23 Anderson, The New Century Bible Commentary, 851. 30. 59 1 I lift up my eyes to the hills-- where does my help come from? 2 My help comes from the LORD, the Maker of heaven and earth. 3 He will not let your foot slip-he who watches over you will not slumber; 4 indeed, he who watches over Israel (His people) will neither slumber nor sleep. 5 The LORD watches over you-- the LORD is your shade at your right hand; 6 the sun will not harm you by day, nor the moon by night. 7 The LORD will keep you from all harm-- he will watch over your life; 8 the LORD will watch over your coming and going both now and forevermore. - Psalm 121 It is able to take the reciter to the mountain top to worship true God with all reverence before returning back to life in the everyday world; the life heavily influenced by hopelessness of standing alone. But, to return with greater awareness of the outcomes of the care of God the creator of heaven and earth and in whose hands the whole world is, despite the concerns of daily life.24 Repeated use of the phrase; “watches over you”, assures the loving care of God and banishes all shadows of doubt, fear, and anxiety.25 The ending given to the psalm by employing; “your going out and your coming in”, as it represent everything, lifts up the reciter from helplessness to fullness of help.26 Lost Strength Psalm 61:1-4 This psalm is a combination of a lament(v 1), petition (v 2), thanksgiving (v 3) and a vow (v 4).27 This is an effective prayer that can take the reciter, whose heart is 24 Leslie C. Allen, Word Biblical Commentary Volume 21:Psalms 101-150, (Texas: Word Books Publisher, 1983), 154. 25 Perowre, The Book of Psalms, 373. 26 Kidner, A Commentary on Books III to IV of The Psalms, (Leicester, England: Inter Varsity Press, 1975), 432. 27 Weiser, The Psalms, 443. 60 overwhelmed with troubles and wandering in search of strength and support, to the very presence of the divine helper. The mood expressed here oscillates from stage of feeling distanced from God (v1) to a situation of blessedness of the nearness of God (v3).28 Separation from God results in losing courage, but the help from God has the ability to lift up the victim to a higher elevation which wouldn’t have happened in one’s own strength. 1 Hear my cry, O God; listen to my prayer. 2 From the ends of the earth I call to you, I call as my heart grows faint; lead me to the rock that is higher than I. 3 For you have been my refuge, a strong tower against the foe. 4 I long to dwell in your tent forever and take refuge in the shelter of your wings. - Psalm 61:1-4 In verse 2 the psalmist calls for divine guidance. The higher elevation denotes security and the greater overview and understanding of the situation. As it refers to previous experience of receiving help (v 3), it builds up the confidence. Psalm 31:7-10 & 14 Psalms 31 build the confidence in God’s protection against enemy attacks coming out of His wonderful love. Verses 7 to 10 helps to build the confidence by thanking God for the help He has already provided while in the midst of trouble.29 The situation can be due to a sickness, unjust accusation, or lack of protection.30 Verse 9 and 10 implies the entire life; body, mind and soul is affected by the situation. But this psalm facilitates resting on the love of God. 28 Ibid., 443. 29 Joseph A. Alexander, Commentary on Psalms, (Grand Rapids, MI: Kregel Pubications,1991), 140. 30 Anderson, The New Century, 245. 61 7 I will be glad and rejoice in your love, for you saw my affliction and knew the anguish of my soul. 8 You have not given me into the hands of the enemy but have set my feet in a spacious place. 9 Be merciful to me, Lord, for I am in distress; my eyes grow weak with sorrow, my soul and body with grief. 10 My life is consumed by anguish and my years by groaning; my strength fails because of my affliction, and my bones grow weak. But I trust in you O Lord! I say, “You are my God”. – Psalm 31:7-10, 14 Persecution Psalm 62:1-7 Psalms 62:1-7 is a song that helps to build confidence tapping to the source of strength to deal with persecution and it is classified as a psalm of confidence. The psalm implies persecution by people whom appear to be friends, but hate inside and malice.31 The psalmist has employed number of figures; salvation, rock, fortress, rest, hope, refuge and the phrase “I will not be shaken”, to remind the reliability of the divine source of strength and protection. This psalm also emphasizes that the wealth and social status is worthless, but life totally that depends on God.32 1 Truly my soul finds rest in God; my salvation comes from him. 2 Truly he is my rock and my salvation; he is my fortress; I will never be shaken. 3 How long will you assault me? Would all of you throw me down this leaning wall, this tottering fence? 4 Surely, they intend to topple me from my lofty place; they take delight in lies. With their mouths they bless, but in their hearts they curse. 5 Yes, my soul, find rest in God; my hope comes from him. 6 Truly he is my rock and my salvation; he is my fortress I will not be shaken. 7 My salvation and my honor depend on God; he is my mighty rock, my refuge. - Psalm 62:1-7 31 Weiser, The Psalms, 446. 32 Bullock, Psalms, 471. 62 Psalm 69:1-3, 7 & 16 Psalm 69, identified as a prayer of a person suffering for God’s sake, and is considered a partly messianic by some scholars, that enable building Christ-likeness.33 The context is explained as suffering due to zeal for the service of God. 34 The psalms 69 is quoted in the NT six times, the second highest number of quoting of a single psalm in the NT, next to psalm 27.35 What is important here is, Jesus too quoted this Psalm to explain His suffering (John 15:25). As we are called to follow Jesus (Luke 18:28), persecution due to our faith is unavoidable for believers (Matt 5:11). This psalm provides the right comforting, and strengthen the hope in God for salvation as it reminds the faith Jesus had in His Father to lay His life. 1 Save me, O God, for the waters have come up to my neck. 2 I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. 3 I am worn out calling for help; my throat is parched. My eyes fail, looking for my God.… ….7 For I endure scorn for your sake, and shame covers my face….16 Answer me, Lord, out of the goodness of your love; in your great mercy turn to me. 30 I will praise God’s name in song and glorify him with thanksgiving.…. – Psalm 69:1-3, 7, 16 Here, verse 1 explains the extreme distress the psalmist is undergoing, and verse 3 describes the psalmist’s forbearance in praying without ceasing to God for help for a long time.36 This can be a situation common to anyone. But this psalm is able to 33 James Burton Coffman, Commentary on Psalms 69, Coffman's Commentaries on the Bible, (Abilene, Texas: Abilene Christian University Press, 1999), https://www.studylight.org/commentaries/eng/bcc/psalms-69.html, (Accessed on August 27, 2022). 34 Albert Barnes, Commentary on Psalms 69, Barnes' Notes on the Whole Bible https://www.studylight.org/commentaries/eng/bnb/psalms-69.html. 1870, (Accessed on August 27, 2022). 35 Coffman, Commentary on Psalms 69. 36 Joseph A. Alexander, Commentary on Psalms, (Grand Rapids, MI: Kregel Pubications,1991), 300. 63 establish the faithfulness of God amidst the distress and the long wait for God’s help. The context includes rejection and rebuke (v7). The sufferer calls out to his helper (v 7) in His love, mercy and favour (v 16). The words used for mercy; “rahamim” is said to bring in mothers love as part of mercy.37 Psalm 142:1-2 & 5-7 Psalm 142 is another psalm applicable to the context of persecution. Psalmist teaches us to rely on God but not on people or their abilities (Ps 146:3) and Psalm 142 demonstrates adhering to this instruction; the psalmist with a firm resolve not to reach out to men (v5), determined to reach out to God for help (v 1 & 2). The phrase; “I cry aloud” (v1) allows the devotee to pray to God, doors closed in a private setup and in a loud voice, not suppressing the emotions. This psalm is identified as a means of bringing to God the troubled thoughts.38 1 I cry aloud with my voice to the Lord; I make supplication with my voice to the Lord. 2 I pour out my complaint before Him; I declare my trouble before Him.... 5 I cried out to You, O Lord; I said, “You are my refuge, My portion in the land of the living. 6 “Give heed to my cry, For I am brought very low; Deliver me from my persecutors, For they are too strong for me. 7 “Bring my soul out of prison, So that I may give thanks to Your name; The righteous will surround me, For You will deal bountifully with me.”- Psalm 142:1-2 & 5-7 The context of the psalm can be different based on the meaning of the word ‘prison in verse 7. If it is to be taken literally then it is a falsely accused situation and if it 37 Bullock, Psalms, 524. 38 David Guzik, Enduing World Bible Commentary: Psalm 142 My Only Refuge. 64 is to be taken as a metaphor for distress then it is a situation of persecution.39 But whatever the situation is this psalm helps to remember nothing else but only God for help in times of distress. God’s Silence Psalm 13 Psalms of lament provides a theological basis for reality of personnel sufferings such as hopelessness, injustice, and oppression, and the resulting responses that arise from within.40 There are many psalms written based on individual suffering. It is a common phenomenon that when we do not feel God’s love, grace, and we do not feel the presence of God compared to the past, we feel we are not under His promises and covenant anymore. In such situations we tend to conclude that God has forgotten us, and if this feeling last for a longer time we even think God has forgotten us forever.41 Psalms 13 is an individual suffering Psalm written as a petition to God out of deep emotion over God’s silence (v1) despite repeated cry for His presence. This psalm expresses the confusion and pain of the psalmist(v2), not understanding why God allows one to suffer. However, the emotional plea ends in expression of trust (v5) and praise (v6) thus helpful for a person to get rid of such emotion of isolation. 1 How long, O Lord? Will You forget me forever? How long will You hide Your face from me? 2 How long shall I take counsel in my soul, Having sorrow in my 39 Anderson, The New Century Bible Commentary, 922. 40 J. David Pleins, The Psalms: Songs of Tragedy, Hope and Justice, (Maryknoll, NY: Orxbiks Books, 199)3, 14. John Gill’s Exposition of the Bible; Psalms 13, https://www.christianity.com/bible/commentary/gill/psalm/13, (Accessed on August 28, 2022). 41 65 heart all the day? How long will my enemy be exalted over me? 3 Consider and answer me, O Lord my God; Enlighten my eyes, or I will sleep the sleep of death, 4 And my enemy will say, “I have overcome him,” And my adversaries will rejoice when I am shaken. 5 But I have trusted in Your lovingkindness; My heart shall rejoice in Your salvation. 6 I will sing to the Lord, Because He has dealt bountifully with me.- Psalm 13 Lost Sense of self-worth Psalm 43:1-5 When one is subjected to false accusation, heir she is pushed into lonely feeling; the feel of God is distanced. A true friend will never falsely accuse you, instead he/she will stand for your vindication against false accusations. Psalms 43 is written based on the experience of suffering due to unjust and treacherous enemies.42 It provides reflection material to deal with such mental stresses, where it will take you to the one whom you trust the most, to clear you from those unjust accusations. This psalm takes the reciter from a mood of complaint to a mood of confidence and the faith and the hope is the fuel powering this transition.43 1 Vindicate me, my God, and plead my cause against an unfaithful nation (people). Rescue me from those who are deceitful and wicked. 2You are God my stronghold. Why have you rejected me? Why must I go about mourning, oppressed by the enemy? 3 Send me your light and your faithful care, let them lead me; let them bring me to your holy mountain, to the place where you dwell. 4 Then I will go to the altar of God, to God, my joy and my delight. I will praise you with the lyre, O God, my God. 5 “Why are you downcast, O my soul? Why so disturbed within me? Put your hope in God, for I will yet praise Him, my savior and my God” ” - Psalm 43:1-5 42 Weiser, The Psalms, 442. 43 Bullock, Psalms, 325. 66 Psalmist strongly feels he is receiving unjust treatment from the people and expect God to vindicate him (v1). 44 The question posed to God in verse 2 reveals the close relationship between the psalmist and God, and the fact that he feels distanced from God. Here, psalmist acknowledge that God; his companion is his place of strength.45 However, what the psalmist request for is light (guidance) and care (love); things given by the Holy Spirit, that will lead and guide the victim to a safe place where he/she can dwell with God (v3). It involves words of encouragement of your inner being (v5). Guilty Consciousness of Doubting God Psalm 73:21-26 Despite the fact that scripture says God’s ways and thoughts are higher than of ours (Isa55:9), and even has promised that God will uphold us (Isa 41:10) sometimes specially with prolonged struggles, we tend to doubt God looking at circumstances from a worldly view and our level of understanding. Psalms 73 describes how bitter and despairing search ends up in reward beyond expectation.46 Here the psalmist acknowledges the irrationality of questioning God’s faithfulness and kindness (v22).47 Verse 23 explains the faithfulness of God’s companionship despite the psalmist’s 44 Barnes, Commentary on Psalms, 69. 45 Guzik, The Enduring World Bible Commentary: Psalms 43 - From Depression to a Procession of Praise. 46 Derek Kidner, A Commentary on Books III to IV of The Psalms, (Leicester, England: Inter Varsity Press, 1975), 259. 47 Alexander, Commentary on Psalms, 318. 67 irrational thinking and behavior. Verse 24 acknowledge the counsel of God; the Holy Spirit. 21 When my heart was grieved and my spirit embittered, 22 I was senseless and ignorant; I was a brute beast before you. 23 Yet I am always with you; you hold me by my right hand. 24 You guide me with your counsel, and afterward you will take me into glory. - Psalm 73:21-26 Guilty Consciousness of Sin We acknowledged that the Holy Spirit is the sanctifier. It is a fact that no human is considered sinless except Jesus Christ (Rom 3:23), and the tendencies are higher to commit sins even at a minor scale as we journey through our lives. Therefore, progressive sanctification by the Holy Spirit is a condition that cannot be avoided. Christian faith sees repentance as more than awareness of failure or fault, but it is seen as turning to the personal God whose grace will make self-understanding, and whose redemptive love will respond with forgiveness and restoration.48 The Holy Spirit in the Psalms has inspired the psalmists to make sure the book of Psalms provides devotional material sufficiently to approach God and receiving forgiveness when errored. Psalm 32:1-5 Psalm 32:1-5 is a powerful psalm that facilitates effectively receiving forgiveness. Psalmist has classified it as a ‘maskil’ which means instructions. The enduring word Bible commentary identifies psalm 32 as a psalm of penitence as well as a song of 48 Harrold O. J. Brown, Godly Sorrow, Sorrow of the World: Some Christian Thoughts on Repentance. In: Repentance: A comparative perspective, Ed. Amitai Etzioni & David E. Carney, (Lanham: Rowman & Littlefield Publishers; 1997), 31–32, https://books.google.lk/books?hl=en&lr=&id=GJ6nzhXc5XcC&oi=fnd&pg=PP2&ots=mtkxTryDFB&sig= SdDzizcTERpZR4I7gyRMxTqROb4&redir_esc=y#v=onepage&q&f=false, (Accessed on July 14, 2022). 68 rejoicing over receiving forgiveness. The commentary further states that Augustine had inscribed it next to his bed before he died for the purposes of meditation.49 1 How blessed is he whose transgression is forgiven, whose sin is covered! 2 How blessed is the man to whom the Lord does not impute iniquity, and in whose spirit there is no deceit! 3 When I kept silent about my sin, my body wasted away Through my groaning all day long. 4 For day and night Your hand was heavy upon me; My vitality was drained away as with the fever heat of summer. 5 I acknowledged my sin to You, A\and my iniquity I did not hide; I said, “I will confess my transgressions to the Lord”; And You forgave the guilt of my sin. – Psalm 32:1-5 Psalm 38: 1-4, 9 & 21-22 Psalm 38 is another song of penitence written in full of pain of sickness which is in psalmist view caused by sin.50 It presents the pain of damage to one’s life; spiritual, psychological and physical believed to be as a result of carrying a sin. One of the themes underlying in this psalm is the assumption that the confession leads to receiving God’s healing.51 1 O Lord, rebuke me not in Your wrath, and chasten me not in Your burning anger. 2 For Your arrows have sunk deep into me, And Your hand has pressed down on me. 3 There is no soundness in my flesh because of Your indignation; There is no health in my bones because of my sin. 4 For my iniquities are gone over my head; As a heavy burden they weigh too much for me. ... 9 Lord, all my desire is before You; And my sighing is not hidden from You. .... 21 Do not forsake me, O Lord; O my God, do not be far from me!22 Make haste to help me, O Lord, my salvation! – Psalm 38: 1-4, 9 & 21-22 49 Guzik, Enduring World Bible Commentary: Psalm 31 – The Blessings of Forgiveness, Protection and Guidance. 50 Bullock, Psalms, 288. 51 Bullock, Psalms, 289. 69 Psalm 51:1-4, 7, & 10-11 Among many psalms of repentance, psalm 51 is considered to be one of the most beloved by the believers, because of its background story. However, the main theme of the psalm is agony of a sin-stricken soul that lights up the beauty of the everlasting mercy of our God. 52 Psalmist get the attention towards the loving kindness or the multitude of tender mercies of God and His great compassion. In general, throughout the Psalms the penitence always looks towards the loving kindness of God, or in other words in all Godly sorrow psalmist have embedded hope.53 A powerful comforting message to be reflected upon when overwhelmed with sins. It is an intimate communication with God with a broken and honest heart and with a self-justification.54 1 Be gracious to me, O God, according to Your lovingkindness; According to the greatness of Your compassion blot out my transgressions. 2 Wash me thoroughly from my iniquity and cleanse me from my sin. 3 For I know my transgressions, and my sin is ever before me. 4 Against You, You only, I have sinned and done what is evil in Your sight, So that You are justified when You speak And blameless when You judge…. 7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow.... 10 Create in me a clean heart, O God, and renew a steadfast spirit within me. 11 Do not cast me away from Your presence and do not take Your Holy Spirit from me. – Psalm 51:1-4, 7, & 10-11 Psalmist express his deep concern and fear of the Holy Spirit leaving him and being cast out from the presence of God. He pleads the Holy Spirit to create a clean heart within him so that the Holy Spirit can dwell in Him forever. 52 Guzik, Enduring World Bible Commentary: Psalm 51 – Restoration of a Broken and Contrite King. 53 Perowne, The Book of Psalms, 413. 54 Ibid., 413. 70 Fear of Judgment Psalm 143:1-2, 8-10 This psalm expresses the psalmist’s deep anguish and sense of sin.55 The psalmist asks the Holy Spirit for direction and guidance (v 8,10) overwhelmed by the attacks of the enemy which is assumed to be the result of sin; punishment of God for sinning. 1 Lord, hear my prayer, listen to my cry for mercy; in your faithfulness and righteousness come to my relief. 2 Do not bring your servant into judgment, for no one living is righteous before you....8 Let the morning bring me word of your unfailing love, for I have put my trust in you. Show me the way I should go, for to you I entrust my life. 9 Rescue me from my enemies, Lord, for I hide myself in you. 10 Teach me to do your will, for you are my God; may your good Spirit lead me on level ground. - Psalm 143:1-2, 8-10 Pride Psalm 131:1-2 1 My heart is not proud, Lord, my eyes are not haughty; I do not concern myself with great matters or things too wonderful for me. 2 But I have calmed and quieted myself, I am like a weaned child with its mother; like a weaned child I am content. -Psalm 131:1-2 This psalm expresses childlike loyalty to God which is an attempt to deal with pride.56 The sin of pride is of two forms; undervaluing others and overestimating of oneself.57 The New Testament teaches how to deal with the first form of sin; to have the 55 Ibid., 458. 56 Alexander, Commentary on Psalms, 530. 57 Kidner, A commentary on the Psalms, 447. 71 servant attitude (Phil 2:7) as well as the second form; by not superiority but led by the Spirit (1 Cor 2:1-3).58 This psalm teaches the power of declaring humbleness before God in dealing with pride. Depravation Psalm 68:4-6 & 113:7-9 4 Sing to God, sing in praise of his name, extol him who rides on the clouds; rejoice before him—his name is the Lord.5 A father to the fatherless, a defender of widows, is God in his holy dwelling. 6 God sets the lonely in families, he leads out the prisoners with singing – Psalm 68:4-6 7 He raises the poor from the dust and lifts the needy from the ash heap; 8 he seats them with princes, with the princes of his people. 9 He settles the childless woman in her home as a happy mother of children. - Psalm 113:7-9 Both of these psalms have the power of comforting the deprived, reminding of YAHWH’s compassionate heart. In Psalm 68, the psalmist has included multiple forms of depravation; fatherlessness, widowhood, loneliness, and imprisonment, and in psalm 113 poverty and barrenness. But in the overall sense these psalms can be made relevant to any form of depravation the humans suffer as it affirms God’s providential intervention in human life59. Praising God (v 4) helps the reciter to settle down the deprived mind and rest on the compassionate heart and the majestic power of God.60 The emphasis is given to two aspects in these psalms; the divine nature of mercy and compassion that reminds 58 Ibid., 447. 59 Allen, 101. 60 Anderson, The New Century, 780. 72 the afflicted of God’s attentive care and the incomparable majesty of God that provides comfort to the afflicted mind. 61 Poverty and Anxiety Over the Success of the Wicked Poverty in the eyes of the wise is miserable and undesirable (Prov 18:23), a friendless and abusive state (Prov 14:20), leaves the poor at the mercy of the rich and in slavery to the lenders (Prov 22:7), and socially, physically and economically destructive.62 However, wisdom literature also warns us of the excessive concern over wealth; wealth without wisdom (Prov 14:24), and despising of the poor (Prov 22:22).63 The Holy Spirit in the Psalms provide good counsel how to build hope and trust in God amidst poverty, and the possible negative consequences of poverty unless it is handled with the wise counsel of Him. Psalm 37:1, 5-6 & 8-9 1 Do not fret because of those who are evil or be envious of those who do wrong.... Commit your way to the Lord; trust in him and he will do this: 6 He will make your righteous reward shine like the dawn, your vindication like the noonday sun.... 8 Refrain from anger and turn from wrath; do not fret—it leads only to evil. 9 For those who are evil will be destroyed, but those who hope in the Lord will inherit the land. - Psalm 37:1, 5-6 & 8-9 5 It is a common temptation to distrust God when ungodly is seen in great prosperity.64 Understanding that fact, the psalmist admonishes the life style of faith, trust 61 Weiser, The Psalms, 485. 62 Pleins, The Psalms: Songs of Tragedy, Hope and Justice, 161. 63 Ibid., 162. 64 Stewart, Psalms, 315. 73 in the Lord, committing way to the Lord, and waiting patiently till the Lord rewards.65 Instead of jealousy and envy the psalmist encourage trusting in God’s providential rule. It teaches us the close connection between the deed and consequence.66 The psalm as a whole, and in particular the selected verses act as a wisdom teacher.67 Psalm 49:5-8 5 Why should I fear when evil days come, when wicked deceivers surround me— 6 those who trust in their wealth and boast of their great riches? 7 No one can redeem the life of another or give to God a ransom for them— 8 the ransom for a life is costly, no payment is ever enough— 9 so that they should live on forever and not see decay…. 15 But God will redeem me from the realm of the dead; he will surely take me to himself. This is a wisdom psalm counselling on the transitory nature of wealth.68 It advocates on how humans’ attitude should be, on the earthly possessions from a religious point of view to achieve a balanced state of mind over this ever-occurring riddle of life; ‘wicked becoming wealthy’.69 The advice underneath is, a life with God is far superior than a life where the foundation is wealth. Instead of focusing on wealth it advocates a lasting relationship with God (v 5).70 65 Bullock, Psalms, 282. 66 Walter Bruggemann, The Message of The Psalms: A Theological Commentary, (Minneapolis: Augsburg Publishing House, 1984), 43. 67 Weiser, The Psalms, 314. 68 Mitchel Dahood, The Anchor Bible: Psalms I Psalm 1-50 (Garden City, NY: Doubleday & Company Inc, 1966), 296. 69 Weiser, The Psalms, 385. 70 Anderson, The New Century, 373. 74 Psalm 70:1,5 1 Hasten, O God, to save me; come quickly, Lord, to help me.... 5 I am poor and needy; come quickly to me, O God. You are my help and my deliverer; Lord, do not delay. - Psalm 70:1,5 The plea is addressed to the divine helper (v 5). The proclamation of God’s greatness act as a word of hope on the compassionate heart of God.71 It enriches the consciousness of the of the presence and the providence of God in this world which probably to the rich is not so obvious.72 It legitimates poor and needy approaching God for his intervention to come out of poverty. Thankfulness Psalm 40:1-3 The first part of this psalm is dedicated for thanksgiving; thanking God for the protection without letting be devastated.73 It teaches the victory hidden in patient perseverance of waiting on the Lord exclusive of any other action.74 I waited patiently for the LORD; he turned to me and heard my cry. 2 He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. 3 He put a new song in my mouth, a hymn of praise to our God. - Psalm 40:1-3 1 The Holy Spirit; the place of worship, who puts words into mouth (Luke 12:12, Rom 8:26), puts a song to worship and thank God, to sing praises which will help 71 Bullock, The Psalms, 30. 72 Barnes, The Psalms, 335. 73 Bullock, Psalms, 304. 74 Alexander, Commentary on Psalms, 186. 75 turning grief into joy as hope builds up. Similar sentiments are expressed in Psalm 30:11 as well. Coming out of a slimy pit implies life from death and the occasion can be coming out safe from a decease or a disaster.75 Psalm 148 As the last psalm of expressing gratitude for God for the majestic creation, for the precious teaching and guiding, for the compassionate heart that forgives, delivers, vindicates and for being the unmatchable strength to the weak humans, I selected the psalm that unites the entire creation to praise Him.76 It is a psalm of a greatest devotion incomparable, as it utters the exclusive majesty of God or the final glory of the creation.77 It manifests the indebtedness of the creatures to the creator.78 It reveals the majesty and the presence of God among His people with whom entire creation will be joined to praise Him, a beautiful picture to imagine. The fact that it resembles the three young men’s song of praise in the burning fiery furnace appears in the Greek version of the book of Daniel, opens a sea of reasons for praising God which are not written plainly in the psalm, but hidden in the creation-glory expressed in it.79 In the same manner irrespective of the emotional situation joining with entire creation to praise the creator will negate all negative emotions, that prevents the sojourners from navigating through the challenges of life. 75 Anderson, The New Century, 315. 76 Kidner, A Commentary on The Psalms, 487. 77 Perowne, The Book of Psalms, 479. 78 Allen, Word Biblical Commentary, 316. 79 Weiser, The Psalms, 836. 76 Praise the Lord from the heavens.... Praise him, all his angels, praise him, all his heavenly hosts Praise him, sun and moon, praise him, all you shining stars Praise him, you highest heavens and you waters above the skies.... Praise the Lord from the earth, you great sea creatures and all ocean depths, lightning and hail, snow and clouds, stormy winds that do his bidding, you mountains and all hills, fruit trees and all cedars, wild animals and all cattle, small creatures and flying birds, kings of the earth and all nations, you princes and all rulers on earth, young men and women, old men and children. Praise the Lord! – Psalm 148:1-4 & 7-12 77 Bibliography/Resources Alexander, Joseph A., Commentary on Psalms, Grand Rapids, MI: Kregel Publications, 1991. Allen, Leslie C., Word Biblical Commentary Volume 21:Psalms 101-150, Texas: Word Books Publisher, 1983. A. A. Anderson, New Century Bible Commentary: The Book of Psalms, Ed. Ronald E Clements and Mathew Black, Grand Rapids MI: Wm. B. Eerdmans Publishing, 1989. Barnes, Albert. Commentary on Psalms 69, Barnes' Notes on the Whole Bible. https://www.studylight.org/commentaries/eng/bnb/psalms-69.html 1870. Barnes, W. 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An Introduction to Christian Faith and Practice, Claremont: Claremont Press, 2020. https://doi.org/10.2307/j.ctv138wrs6.18. VanGemeren, Willem A., Expositor’s Bible Commentary Revised Edition, Grand Rapids, Michigan 49530: Zondervan, 2008. VanGemeren Willem A. & Seok, Jinsung, Worship in Book V: Psalms, unpublished paper as class notes, Colombo Theological Seminary, 2019. Varkey, Wilson, Role of the Holy Spirit in Protestant Systematic Theology: A Comparative Study of Karl Barth, Jurgen Moltmann, and Wolfhart Pannenberg, Carlisle Cumbria: Langham Monograph, 2011. Villanueva, Federico G., It’s OK to Be Not OK, Carlisle, Cumbria: Langham Preaching Resources, 2012. 83 Waltner, James H., Psalms: Believers Church Bible Commentary, Scottdale, PA: Herald Press, 2006. Weiser, Artur, The Psalms; A Commentary, Philadelphia: The Westminster Press, 1962. Quinn, John F., The Role of the Holy Spirit in St. Bonaventure’s Theology, Franciscan Studies, Vol 33, 1973. 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