Job and Psalm 139 I
Bill Long
Introduction to Psalm 139
The Book of Job can be profitably read as a midrash, or a reading and interpretation of the biblical text, on Psalm 139. In at least five passages Job shows a particular indebtedness dto the rhythm and style, if not the actual words, of the Psalm. At times Job agrees with the sentiments of the Psalm; most of the time he turns its meaning upside down. Sometimes it seems as if he is wrestling with its tone, theological challenges and spiritual insights. The bottom line for Job is that the Psalm shapes his thought and provides more clear insights into the heart of the author of the Book of Job than perhaps any other biblical text. This essay will study the flow of Psalm 139; subsequent essays will illumine how Job used this Psalm.
[Of course this theory requires a commitment to a later date of Job, probably in the exilic period. Ample arguments for that date are presented in the various commentaries.]
Psalm 139 is a triumphant Psalm of trust written by a person who luxuriates in the omniscience (vv. 1-12) and careful creative activity (vv. 13-24) of God. God searches and knows us, even before we utter a word (v. 4). Our hours, habits and thoughts are fully comprehended by God. In language of second person intimacy the Psalmist says, "Thou does beset me ["you fence me in"--New Jerusalem Bible] behind and before, and layest thy hand upon me (v. 5)." Rather than the divine omniscience being oppressive, the Psalmist says, "Such knowledge is too wonderful for me; it is high, I cannot attain it (v. 6)."
In light of this knowledge the Psalmist is sure that even if he dwells in heaven, Sheol or the "uttermost parts of the sea," God is with him. If someone was to say, "Let only darkness cover me, and the light about me be night," even the darkness will be dispelled by the brilliance of the divine light (v. 11-12). A tone of confidence, serenity and loving trust flows from these most arresting verses.
Not only does God's omniscience occupy the Psalmist's mind but also God's creative activity overwhelms him. The second half of the Psalm focuses on the intricate way that God carefully fashioned the Psalmist. "For thou didst form my inward parts, thou didst knit me together in my mother's womb (v. 13)." God made the Psalmist "in secret" and "intricately wrought [him] in the depths of the earth (v. 15)." When this remarkable thought is combined with others that flood the Psalmist's mind, all he can say is, "How precious to me are thy thoughts, O God! How vast is the sum of them (v. 17)!" A more genuine and heartfelt expression of gratitude is probably not found in the Bible.
When you read a work that is compelling either because of the beauty of the words or the strength of the thought (and Psalm 139 has both), the text stays with you and even plays with you. You let the words sink in, let them circulate through the mind and heart, let them contract or expand to fit your own experience of life. The text of a great writing takes on a life of its own in the heart of the creative individual, and will help shape your own articulation of your deepest thoughts. Thus, even when you might disagree with the inherited tradition, if it has sunk deeply into your soul, your indebtedness will be evident.
The next four essays will show how Job took over, mulled upon and learned from the thoughts of Psalm 139. At first Job will triumph over th Psalm by turning its meaning on its head for his own purposes, but then, at the end of Job (Job 42), Job will submit to its incomparable wonder. We will consider, in turn, God's closeness, the darkness, God's intricate creative ability and the sense of wonder that results.
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Copyright © 2004-2007 William R. Long
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