If we are looking for a psalm that’s got a
bit of guidance, a bit of reassurance, and a bit of challenge, then I think we
could accept Psalm 131 as a contender.
We live in a world where we are always being encouraged to try for
something better, whether it is a better car, a tastier meal, a more compelling
fragrance, more advanced technology or whatever, and we are effectively told
that we need these things. We live in a
world of noise and speed. We live in a
world where, though many are flushed with over-confidence, many others plunge
the depths of hopelessness and despair.
How do we function in such a world?
How should we function in such a world?
I want to suggest that I think this psalm will help us to get our
perspective right.
G A F Knight describes this psalm as “a
beautiful short meditation going to the heart of a human being’s reliance upon
the God of love.” Walter Brueggemann
describes it as “a remarkable domestic metaphor” making “a stunning theological
affirmation about the proper ordering of life.”
Brueggemann goes on to say: “If Psalm 131 were taken as the whole of our
relationship with God, one might judge it to be naïve and romantic. Without taking it for the whole statement, it
does provide for us a remarkable metaphor for some dimensions of faithful
living that are lost in many of our other images for our relationship with
God.”
We will explore that further, but let’s
begin by getting a little bit of context.
It is commonly thought that this would be one of the songs that pilgrims
sang as they made their way to the place of worship. Thus, The Message lists it as ‘a pilgrim
song’ and the NIV as ‘a song of ascents’.
Traditionally it has been ascribed to David, but most recent
commentators suggest that the author is probably a woman because of the imagery
that is used. If it is not actually
written by a woman, it is suggested that a woman is certainly being
quoted. As one commentator says: “The
gentle words of Psalm 131 create a powerful image for relationship with God.”[1] And that is why I have chosen this passage –
because I think it says a lot that is helpful about our relationship with God.
Verse 1.
The psalm begins with a clear statement of humility. Surely that is how we should approach
God. When we think about it, we know that
well – but it is worth reminding ourselves just how counter-cultural such an
approach is. The way of the world is a
way of grabbing position and status. The
psalmist here reminds herself of how much she needs God. What is depicted is what might be described
as “an attitude of grateful submission”.[2] As Brueggemann puts it: “It is not a
relationship between equals, but is one of subordination, submission, trust,
which this speaker gladly accepts.”
It is key to our faith that God values us –
we are important. And I think that is
recognised in the very possibility of this approach. If the psalmist didn’t matter to God, she
would not be able to approach him. God
provides us with a refuge, a safe place, and that allows us to take up the
possibility of going into the unknown.
We may, for example, draw a parallel with the story of Jacob
wrestling. Like the psalmist, Jacob is
wondering who God is – but, unlike the psalmist’s reflective approach, Jacob
find himself engaging in a very active response.
In verse 2 we have rather a picture of
contentment and peace. This would seem
to suggest that the humble approach has not come because of oppression or
degradation. One way of making folk
crawl is to humiliate them but, though the root of the words is the same, this
humble approach does not stem from being humiliated. Indeed, the picture that is given is one of
tender intimacy. We see a weaned child
with its mother and, as has been said, “We can almost feel the child snuggling
into that calming embrace.”[3] A child doesn’t understand why he or she
feels safe, but that is how it is.
Brueggemann sees this verse as “an affirmation of serenity and
well-being from one who trusts in God’s motherly care.” We have already talked about the refuge, the
safe place, in connection with verse 1.
Here it is. This word picture
offers a strong image of safety, allowing us to see ourselves as “humble,
trusting recipients of God’s abundant grace.”[4] We have also mentioned how this psalm can be
seen as a pilgrim song, sung on the way to worship. In worship we need to recognise, as verse 1
does, how awesome God is. But we need
also to recognise, as verse 2, how God cares for us as tenderly as a mother
cares for her child.
Verse 3 identifies Israel as the trusting
child and encourages us to hope in the Lord. Some commentators think that verse 3 is a
later addition, and that the original psalm simply consisted of the first two
verses. Whether that is true or not, it
is certainly the case that what we have is an encouragement or exhortation that
could fit many contexts. It is certainly
a timely reminder that waiting on God, hoping in God, is the way ahead to which
we are challenged. And, as one
commentator puts it: “our task here on earth is not to give easy answers or
quick fixes, but to follow on the way.”[5] The reason for the humility reflected in
verse 2 is to encourage the listener to wait for God. And that point is emphasised as we look back
and take note of the fact that the psalmist compares the devout worshipper to a
child, even though in that time children would be, at least, ignored, and quite
possibly oppressed. There are echoes, of
course, picked up by Jesus when he talks about being like children. It is also interesting that, in this
relatively early passage, the work of mothering is compared to the work of
God. Brueggemann says: “Israel is able
to hope and to receive good gifts from this feeding God.”
