‘O mighty ruler, lover of justice, you have established equity.’ (v. 4)
At last, Psalm 99! This is worth waiting for. The verse quoted above with its key words of ‘justice’ and ‘equity’ is one of the most vital and important statements in the Psalter. It says that justice and equity are pillars of creation, a fundamental element of the blueprint. This unobtrusive gem of a verse is just waiting to be noticed amongst the dazzle of the grand parade. An apparently modest but meaningful verse is tucked away in the middle of the shouting and show. What is it that the people are actually proclaiming between the earth shaking and the pillar of cloud? Not “Lift up your heads ye gates”, or “Bow low ye princes of the earth”, or “Glory glory”, but that God is holy, just and righteous (3), leading to the cited explication: “Justice, equity!” (4)
Unlike rulers of earthly nations, who not infrequently display nepotism, favouritism, vengeance, inconsistency or just plain selfish evil in their ruling, here the psalmist imagines a set of standards for human equality for rich and poor, for high-born and low, for female and male. Implicit in the creation of the universe and humankind was an intention for equity … ‘created equal’. Inequities and iniquities come from human weakness and selfishness, not from any flaws in the divine goodness that is somewhere within us all. Note the word ‘established’. Created, devised, part of the plan.
The long-winded Anglo-Saxon law code – issued by King Cnut, influenced by the Bible, discussed at Psalm 118 – is a foundation of English law. Here in the psalms is another cornerstone declaration on the nature of our world and our lives, an essential element of creation that is not hidden in heavy books of law nor remote and unachievable humanist theories.
Sure it’s hard to be triumphal about the inequities painfully evident in the world around us. But the psalm reveals that justice and equity were in the plan from the outset, for the creation and for humankind. We have a responsibility to both. The implication is that we are not fighting a losing battle, that spiritual support and delight are not far away. Isaac Everett comments:
Equity didn’t exist in the days of Moses and Aaron, nor in the days of Samuel, nor does it exist in our world today. There are still rich and poor, masters and slaves, oppressors and oppressed. Where other psalmists would pray for an end to such things, however, this psalmist boldly declares that they’ve already ended, seeing the world as it ought to be rather than as it is. I love it.1
For Professor Tom Wright, the ‘cosmic drama’ of Psalms 93 to 99 thus includes:
‘… the human dramas of actual injustice that produce the longing that the cosmic promises might come true in smaller human situations.’2
Our challenge is to make the vision of the psalm more real.
Most settings celebrate the sovereignty of God proclaimed in the early verses. Admirable enough but, surprisingly to this author, few sources pick up this seminal verse 4 on justice to create the ringing response that it deserves. Even the reliable PFAS suggests that we ‘trembling bow in worship’; while in the redoubtable CPDL online at the date of publication, here is the only offering, an early work by Heinrich Schütz:
All rather faint. When this song offers that gem of verse 4, surely it must be the centrepiece? Isaac Everett, whose comments have been quoted above, is on the money with his antiphon in The Emergent Psalter. He uses the now-glowing verse quoted at the outset. His tune and chords roll nicely around B minor then D major and related progressions; but as usual for him, verses are spoken.3
Informed by the encouragement in many psalms to ‘sing a new song’, and in honour of the fiftieth anniversary of the foundation of the South Woden Uniting Church to be celebrated on 22 October 2017 at Pearce in the Australian Capital Territory, a new setting has been written for the occasion. (View score>)
Notes; Continue reading