Psalms of Penitence

Psalms of Penitence (Psalm 130)



Instructions: Your group is responsible for becoming familiar with the material provided here. In the large group session, you will have approximately 3 to 5 minutes to teach this content to the entire group. Your presentation should include reading at least one of the psalms aloud to the entire class. Have fun!



[From “Grace as subversive surprise: a reading of Psalm 130 and Luke 19:1-10,” Ecumenical Review, July, 2004 by Gosbert T.M. Byamungu]

The following close reading of scripture comes to the conclusion that the image of a child is a powerful, cosmic symbol of transformation. Children start as superb innovators, and that is why they break rules. For this, sometimes they cry, and Psalm 130 is a cry for mercy. The supplicant waits eagerly for the One who has the power to save. "The Lord" is his name, and his attributes are that he is "filled with redemption" and has "unfailing love." For the supplicant, this is the cause of the hope of redemption from "all the sins" (v.8); for the Lord's other quality is "forgiveness" (v.4). The Lord does not keep a record of sins, for if he did, who could stand (v.3)? The avowal universalizes sinfulness, thus setting a prerogative for universal redemption. The thrust has prompted an inter-textual reading of this psalm with Luke 19:1-10. Zacchaeus is a "sinful man" who is "redeemed" by the "Savior" thanks to his "waiting" for him. It will be the burden of the present exegetical endeavor to show that grace works within a gratuitous framework of invitation and a corresponding joyous reception, and that this process consists in rules being broken. Both Jesus and Zacchaeus are rule-breakers in this relationship, with Zacchaeus becoming a paradigm, indeed an "archetype," emblematic of all, who from the bottom (cf. De Profundis of Ps. 130) of their being crave a grace that engenders a change of heart.



The framework

To understand what happens in the story of Zacchaeus, I assert that his encounter with Jesus was not a casual meeting, but a deliberate instance of the pedagogy of Jesus for his disciples. Jesus passes through Jericho in order to drive home a message. For the sake of scope, we shall look at the teachings that are recorded in this gospel shortly before the encounter with Zacchaeus. Where is Jesus coming from, and where is he going? In 17:11 Jesus is passing through villages between Galilee and Samaria, and his objective is to go to Jerusalem. This is clearly stated by Jesus to the Twelve, explaining to them that they were en route to Jerusalem where he would be tried (18:31). My contention is that Jesus passed through Jericho deliberately so as to spend the day (and night!) at the house of Zacchaeus. Taking into consideration the whither and thither of his journey, and the nuance of the verb used to describe Jesus' resolve to enter Zacchaeus's house, the events described here lead to a conclusion that Jesus actually spent the night at Zacchaeus's place. Literally Jesus entered the house in order "to stay," the probability of going up to Jerusalem on the same day being remote. This becomes clear as one makes a close reading of the themes of his teaching in the verses that preceded this encounter at Jericho.



The Pharisee and the tax collector (18:9-14)

The pedagogical framework of the events at Zacchaeus's house begins at 18:9-14, where Jesus suddenly tells a parable on prayer, and the two supplicants are a Pharisee and a tax collector. The tax collector's prayer is a plea for mercy (cf. Ps. 130:2), which is granted. That of the Pharisee is a self-exalting litany of accomplished "good works," and it is rejected. There is a subversive opposition, in which a "sinner" is justified and the "righteous" rejected.



Little children (18:15-17)

This theme is linked with that of little children. People bring children to Jesus, wanting him to touch and bless them. The disciples pose an obstacle, seeking to block their access. In reaction, Jesus defends the right of little children to come to him, and theoretically lays the possession of God's kingdom in their hands.



The blind man (vv.35-43)

Something very interesting happens with this "blind man," a "type", iconic of all those who "do not see". Out of curiosity, the blind beggar inquires about the commotion (v.36). Upon knowing that it was Jesus passing by (v.37), the blind man shouts with words that identify Jesus as the Messiah and, as it were, asks for the forgiveness of his sins: "Jesus, son of David, have mercy on me." Symbolically, the blind beggar sees what the crowd is not able to see. Indeed, by rebuking him (v.39), the crowd acts as a hindrance to possible healing, and unveils its own blindness. The beggar's faith is indicated by his determination to shout the Messiahship of Jesus all the more (v.39). This moves Jesus, who asks him what he most wants: "Lord let me receive my sight" (v.41). Jesus cures him immediately, and attributes this grace to his deep faith.



Jesus opens the eyes of a blind man who already sees more than the others, "who have sight." Once again, we encounter an ironic subversion of roles. Those who see are actually blind, and those who do not see, in fact see more than is obvious. The blind beggar has a deeper vision of "who Jesus is." In 4:18 Jesus began his ministry with an announcement that he came to "give sight to the blind".

What has happened here? The blind beggar is not a passive supplicant for the grace of vision. Although grace is as gratuitous as its name implies, it becomes effective only alongside insistent faith in "the Son of David." The faith of the blind beggar is effectively proactive. He breaks the rules of the crowd as he shouts and insistently asks for "mercy"!



Unity of themes

The parable of the Pharisee and the tax collector at prayer in the temple puts in polar opposition two anthropological paradigms: those who are under public approval and those who are under public condemnation, a kind of dichotomy between avowed "saints" and "sinners." Jesus' positive appraisal of a "sinner" who asks for forgiveness against Pharisaic self-righteousness subverts our expectations. To drive the point home, Jesus offers the image of a child as the ideal model of being. Children are iconic of simplicity, fragility, humility, and transparency. The blind man who is graced with vision figures the "sinner" at Jericho. Zacchaeus, too, will strive to "see" Jesus and will, in the process, be transformed into a new person.