The Psalter discusses worship by answering the various interrogative questions – who, where, why, how – with keen insight, especially in the 138th Psalm, where David gives a theology of worship. Comparing the 138th Psalm with the Songs of degrees or ascents, Psalms 120-134, will reveal to the pious reader a rhythm of blessing from God and praise from creation that is the basis of David's theology of worship. Also to be considered are incites from the remainder of the Psalter into the interrogative questions. Finally, to make an application of David's theory, the 1662 Book of Common Prayer (BCP) will be considered as a template of how one worships with particular focus on the Psalms, which have been the liturgical text of God's people for millenia.
A theology of worship
Comparing the Songs of degrees, one can typically pick out these same themes from the opening lines. The theme of the psalm is generally laid out in the opening. This is likely a liturgical device, as these psalms were recited in procession to the Temple. So we have:
Categorically, each of the Songs reflects one or more of the three elements identified in 138: praise, blessing, and exaltation of God. The table below groups them according to these categories:
Psalm 131 is an outlier, as it is a penitential reflection. Repentance itself is an essential element of preparation for worship and a penitential prayer is a part of any traditional liturgy, including the Hebrew Psalter.
The Hebrew word for 'worship' in the Psalter
The Hebrew word for worship transliterates as 'shachah.' It appears fifteen times in the Psalter: 5:7; 22:27, 29; 29:2; 45:11; 66:4; 81:9; 86:9; 95:6; 96:9; 97:7; 99:5, 9; 132:7; 138:2. Of these texts, only 45:11 is not speaking of liturgical worship. Several of the Psalms offer the same thought in close or identical language. “All the kindreds of the nations shall worship before thee” appears in: 22:27; 66:4; and 86:9. “Worship the LORD in the beauty of holiness” appears in: 29:2 and 96:9.
Psalm 138 was examined above. The remaining passages offer these insights:
The question of who is answered with the LORD. Also notable is the Deuteronomistic rejection of graven images and the witty call for them to worship the true god, the LORD, as well. Where worship takes place is answered with the Temple, but also various consecrated or holy places. Ultimately though, the more sublime answer is that worship takes place in the presence of God. How worship is offered is, in the Psalter, often a collective proposition. This observation coordinates with the importance of 'going up' to a place like the Temple. Equally important is the attitude of the worshipers, thus the frequent admonitions to holiness and fear. Also notable is the suggestion of a posture: kneeling or bowing. The psalmists write of singing praises but they also discuss liturgical dance (Ps 149:3 and 150:4) and instrumental expressions. In fact, the subtext that precedes many of the Psalms often suggests a tune or an instrument.
Usage in the Book of Common Prayer
Most obvious is the Psalter's presence in the daily office. According to the rubrics: “The Psalter shall be read through once every Month, as it is there appointed, both for Morning and Evening Prayer.”3 The services of Morning and Evening Prayer use the Psalms in two other capacities also: in the opening sentences and for anthems in the course of the readings.
The opening sentences are all penitential. The prescribed passages are:
The sentences are the same for Morning and Evening Prayer. The next occurrence in Morning Prayer is “Venite, Exultemus Domino” - Psalm 95. “Jubilate Deo” - Psalm 100 – is an alternative anthem after the New Testament reading. In Evening Prayer, “Cantate Domino” - Psalm 98 – is an alternative anthem after the first reading, as is “Deus Misereatur” - Psalm 67 – after the New Testament reading. In the Communion service, the only occurrence is an offertory sentence from Psalm 41: “Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble.”
Reflection
Many low church Protestant and fundamentalist traditions neglect the reading of the Psalms. What is read from them is usually small snippets used as a proof text. The Psalms are not typically given a liturgical function by low church Protestants, which is unfortunate since they are a God-breathed liturgical resource. One notices a certain incongruity between the professed high view of Scripture in these traditions and its actual usage in their worship gatherings.
One of the richest aspects of Anglican worship (and those Lutherans which observe the daily office) is the cyclical reading of the Psalms on a monthly schedule. They are formational texts for true piety. St. Augustine said of them, “My God, how I cried to you when I read the Psalms of David, songs of faith, utterances of devotion which allow no pride of spirit to enter in!”4 The Psalms immerse the reader in a theology of worship and give him a text for worshiping.
1Ps 138:1-3, AKJV.
2NRSVCE.
3BCP, xv.
4Augustine, Confessions, trans. Henry Chadwick (Oxford: Oxford University Press, 2008), 160.
A theology of worship
I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.1
At first glance, the reader might conclude that David is initiating the exchange. However, David's praise is actually a response to God's lovingkindness. Thus, the rhythm of worship is an outpouring of blessing from God and praise from the recipient. Worshipers reciprocate what has been given to them with thanksgiving. This is a functional way of viewing worship, but the inherent quality of God should not be overlooked. Even if he did nothing for the worshiper, he is worthy of praise because of who he is. Perhaps the polemic of the second verse is clearer in this rendering: “for thou hast exalted above everything thy name and thy word.”2
Comparing the Songs of degrees, one can typically pick out these same themes from the opening lines. The theme of the psalm is generally laid out in the opening. This is likely a liturgical device, as these psalms were recited in procession to the Temple. So we have:
120: In my distress I cried unto the LORD, and he heard me.
121: I will lift up mine eyes unto the hills, from whence cometh my help. My help cometh from the LORD, which made heaven and earth.
122: I was glad when they said unto me, Let us go into the house of the LORD.
123: Unto thee lift I up mine eyes O thou that dwellest in the heavens.
124: If it had not been the LORD who was on our side. . .
125: They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth forever.
126: When the LORD turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.
127: Except the LORD build the house, they labour in vain that build it. . .
122: I was glad when they said unto me, Let us go into the house of the LORD.
123: Unto thee lift I up mine eyes O thou that dwellest in the heavens.
124: If it had not been the LORD who was on our side. . .
125: They that trust in the LORD shall be as mount Zion, which cannot be removed, but abideth forever.
126: When the LORD turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them.
127: Except the LORD build the house, they labour in vain that build it. . .
128: Blessed is every one that feareth the LORD; that walketh in his ways.
129: Many a time have they afflicted me from my youth, may Israel no say: Many a time have they afflicted me from my youth: yet they have not prevailed against me.
130: Out of the depths have I cried unto thee, O LORD.
131: LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.
132: LORD, remember David, and all his afflictions:
133: Behold, how good and how pleasant it is for brethren to dwell together in unity!
134: Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
129: Many a time have they afflicted me from my youth, may Israel no say: Many a time have they afflicted me from my youth: yet they have not prevailed against me.
130: Out of the depths have I cried unto thee, O LORD.
131: LORD, my heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great matters, or in things too high for me.
132: LORD, remember David, and all his afflictions:
133: Behold, how good and how pleasant it is for brethren to dwell together in unity!
134: Behold, bless ye the LORD, all ye servants of the LORD, which by night stand in the house of the LORD.
Categorically, each of the Songs reflects one or more of the three elements identified in 138: praise, blessing, and exaltation of God. The table below groups them according to these categories:
Praise: 122, 124, 128, 130, 132, 133, 134
Blessing: 120, 121, 124, 125, 126, 127, 128, 129, 132, 133
Exaltation: 121, 123, 132
Psalm 131 is an outlier, as it is a penitential reflection. Repentance itself is an essential element of preparation for worship and a penitential prayer is a part of any traditional liturgy, including the Hebrew Psalter.
The Hebrew word for 'worship' in the Psalter
The Hebrew word for worship transliterates as 'shachah.' It appears fifteen times in the Psalter: 5:7; 22:27, 29; 29:2; 45:11; 66:4; 81:9; 86:9; 95:6; 96:9; 97:7; 99:5, 9; 132:7; 138:2. Of these texts, only 45:11 is not speaking of liturgical worship. Several of the Psalms offer the same thought in close or identical language. “All the kindreds of the nations shall worship before thee” appears in: 22:27; 66:4; and 86:9. “Worship the LORD in the beauty of holiness” appears in: 29:2 and 96:9.
Psalm 138 was examined above. The remaining passages offer these insights:
In thy fear will I worship toward thy holy temple (5:7).
All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him (22:29).
There shall no strange god be in thee; neither shalt thou worship any strange
god (81:9).
O come, let us worship and bow down: let us kneel before the LORD our
maker (95:6).
Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods (97:7).
All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him (22:29).
There shall no strange god be in thee; neither shalt thou worship any strange
god (81:9).
O come, let us worship and bow down: let us kneel before the LORD our
maker (95:6).
Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods (97:7).
Exalt ye the LORD our God, and worship at his footstool; for he is holy (99:5).
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy (99:9).
We will go into his tabernacles: we will worship at his footstool (132:7).
Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy (99:9).
We will go into his tabernacles: we will worship at his footstool (132:7).
The question of who is answered with the LORD. Also notable is the Deuteronomistic rejection of graven images and the witty call for them to worship the true god, the LORD, as well. Where worship takes place is answered with the Temple, but also various consecrated or holy places. Ultimately though, the more sublime answer is that worship takes place in the presence of God. How worship is offered is, in the Psalter, often a collective proposition. This observation coordinates with the importance of 'going up' to a place like the Temple. Equally important is the attitude of the worshipers, thus the frequent admonitions to holiness and fear. Also notable is the suggestion of a posture: kneeling or bowing. The psalmists write of singing praises but they also discuss liturgical dance (Ps 149:3 and 150:4) and instrumental expressions. In fact, the subtext that precedes many of the Psalms often suggests a tune or an instrument.
Usage in the Book of Common Prayer
Most obvious is the Psalter's presence in the daily office. According to the rubrics: “The Psalter shall be read through once every Month, as it is there appointed, both for Morning and Evening Prayer.”3 The services of Morning and Evening Prayer use the Psalms in two other capacities also: in the opening sentences and for anthems in the course of the readings.
The opening sentences are all penitential. The prescribed passages are:
I acknowledge my transgressions, and my sin is ever before me (51:3).
Hide thy face from my sins, and blot out all mine iniquities (51:9).
The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise (51:17).
O Lord, correct me, but with judgement; not in thine anger, lest thou bring me to nothing (6:1).
Enter not into judgement with thy servant, O Lord; for in thy sight shall no man living be justified (143:2).
Hide thy face from my sins, and blot out all mine iniquities (51:9).
The sacrifices of God are a broken spirit: a broken and contrite heart, O God, thou wilt not despise (51:17).
O Lord, correct me, but with judgement; not in thine anger, lest thou bring me to nothing (6:1).
Enter not into judgement with thy servant, O Lord; for in thy sight shall no man living be justified (143:2).
The sentences are the same for Morning and Evening Prayer. The next occurrence in Morning Prayer is “Venite, Exultemus Domino” - Psalm 95. “Jubilate Deo” - Psalm 100 – is an alternative anthem after the New Testament reading. In Evening Prayer, “Cantate Domino” - Psalm 98 – is an alternative anthem after the first reading, as is “Deus Misereatur” - Psalm 67 – after the New Testament reading. In the Communion service, the only occurrence is an offertory sentence from Psalm 41: “Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble.”
Reflection
Many low church Protestant and fundamentalist traditions neglect the reading of the Psalms. What is read from them is usually small snippets used as a proof text. The Psalms are not typically given a liturgical function by low church Protestants, which is unfortunate since they are a God-breathed liturgical resource. One notices a certain incongruity between the professed high view of Scripture in these traditions and its actual usage in their worship gatherings.
One of the richest aspects of Anglican worship (and those Lutherans which observe the daily office) is the cyclical reading of the Psalms on a monthly schedule. They are formational texts for true piety. St. Augustine said of them, “My God, how I cried to you when I read the Psalms of David, songs of faith, utterances of devotion which allow no pride of spirit to enter in!”4 The Psalms immerse the reader in a theology of worship and give him a text for worshiping.
1Ps 138:1-3, AKJV.
2NRSVCE.
3BCP, xv.
4Augustine, Confessions, trans. Henry Chadwick (Oxford: Oxford University Press, 2008), 160.
