Sentences with phrase «of psalmist»

He answers the deepest yearnings of the prophets for justice and righteousness before God by his own life and teaching, and he makes ever present in himself the future longings of Psalmist and Wisdom writer for human wholeness and integrity of life.

Compare his tendency to banish conversation partners with the expansiveness of the Psalmist's encounter with God, or the capacity of Thomas Aquinas or John Paul II to draw on sources outside their own tradition.

The cry of the psalmist was echoed on the cross --

And he called it thus not only when beauty and hope helped him to overcome the incomprehensibility of existence in this world, but also when he met the darkness of death and the cup in which was distilled all the guilt, vanity - and emptiness of this world was placed at his lips and he could only repeat the desperate words of the Psalmist: «My God, my God, why hast thou forsaken me!»

Jesus was the fulfillment of the longing of the psalmist.

Nevertheless, (as far as I know), all commentators have interpreted the situation as a simple but embarrassing running out of that element which (in the words of the Psalmist) can so gladden the heart, precisely when the celebrations were still in full swing.

In the words of the Psalmist, «God settleth the solitary in families» (68:61) God sets the individual in community.

In our times of trial, the cry of the psalmist rings in our hearts.

«Beasts and all cattle, creeping things and flying birds» (in the words of the psalmist) are spiritual, as well as ecological, resources.

So Psalm 84:9 is the conclusion of the Psalmist's prayer to God.

But how can he avoid hearing that call of the Psalmist, expressing a profound and universal need: «Come worship the Lord with me, and let us exalt his name together.»

But a Christian reading of process - philosophy could very well make its own the words of the Psalmist, «God maketh even the wrath of man» — and the maladjustment and failure in nature too, we might add — «to turn to his praise» — which is to say, to be mysteriously transmuted into opportunities and occasions for the realization of possible goods.

But should we be so quick to dismiss the question of how the world works and what it means for the greatness of God's creation as it is praised in the words of the Psalmist, the Prophets and Saint Paul?

Yet, here also, the climax of the psalmist's experience was reached in the «sacrifice of thanksgiving» --

And we need to implore God's mercy again, remembering the words of the psalmist: «A humbled contrite heart you will not spurn, O Lord.»

At least this is the hope of the psalmist, who is dying of thirst, whose only sustenance has been the salt of his own sorrow: «My tears have been my food day and night.»

In short, the hopes of the psalmist were realized.

To avoid the ruination of our faith, we should follow in the path of the Psalmists and ever be longing for God.

Jewish messianism, because it proposed a purpose to future history, also qualified the old faith of psalmists in the trustworthiness of a God who made each day meaningful on its own terms.

It is worth noting here that some of the psalmists heard the prophets on this point.

Not exact matches

In Psalm 82, the psalmist envisions God entering an assembly of the leaders of Israel.

The psalmists were poets and I began to absorb beauty, the sounds and repetitions, and became a contemplative — realising that language was not just telling me something but inviting me into a world of language that was more about what you couldn't see than what you could.

Alongside these whispers and shouts from the psalmist are the apocalyptic choruses from Daniel and the Book of Revelation.

The Psalmist said, «Delight in the Lord, and He will give you the longings of your heart.»

«When I look at your heavens,» the psalmist says, «the work of your fingers, the moon and the stars that you have established; what are you human beings that you are mindful of them, mortals that you care for them?»

There was a strain of something like unearthly music to His name, and part of me still believes that my desire to be like Jesus was the Spirit's call — deep calling unto deep, as the psalmist wrote.

Both Job and a psalmist used it to mean the breath of life in their nostrils, (Job 27:3; Psalm 104:29.)

The psalmist recalls times when his sense of the divine presence was so immediate and full that he felt as if he were beholding nothing less than the face of God.

The Psalmist spoke of the Law as «the joy of my heart» (Ps.

The psalmist knows this, and turns his attention to another book, the Law of the Lord (vv.

It opens with the psalmist evoking his longing for God as a bud of animal thirst.

Centuries earlier the psalmist and later the writer of II Peter wrote, «Do not be ignorant of this one fact, beloved, that with the Lord one day is as a thousand years and a thousand years is as one day» (3:8).

Moreover, the poignancy of the sense of public guilt was reflected in private self - accusation, and the issue is seen in such prayers as the psalmist's confession of deep - seated sinfulness,

Whether it was a psalmist praying on his bed at night (Psalm 63:5 - 6) or Jesus going into his chamber and shutting the door, (Cf. Matthew 6:6) communion with God was the privilege of sincerely seeking souls anywhere and at any time.

Ironic and contradictory, because each property here attributed by the psalmist to the Lord is that of a person, one whose love is active and (in the old word) prevenient.

If you ever feel like yelling at God, I highly recommend you read some of the Psalms and yell at God along with the Psalmists.

Is that the One about Whom the psalmist wrote: «The heavens declare the glory of God; the skies proclaim the work of His hands.»

The Psalmist in psalm 90 is spot on when he talks of living in the shelter of God under the shade (darkness) or shadow of his wings yet understanding «my refuge, my stronghold, my God in whom I trust».

The Psalmists all understood this, and in the Psalms, we encounter some of the most angry writing in all of Scripture, and much of it is directed at God.

So with the Psalmist's prayer in mind — «Set guard, O Lord, over my mouth; keep watch over the door of my lips» — I hereby commit to asking more questions, listening better, and embracing a healthy dose of silence every now and then.

The Psalmist also had some of these landmarks on his journey to Jerusalem, and he mentions one of them in Psalm 84:6.

For the Psalmist, deep down inside, at the very depths of his being, even his heart and his flesh, they cry out to be able to spend time with God.

In one place, the Psalmist writes that he drowns his bed with a single tear (Psalm 6:6; the Hebrew word for «tears» is singular), and even Paul writes that he is the chief of sinners (1 Timothy 1:15).

The Psalmist mentions young men here, but it applies to all of us.

We can understand why the Psalmist prays: «Open thou mine eyes that I may see the wondrous things of thy law»; why the Christ of the Fourth Gospel asserts: «Except a man be born anew he can not see the kingdom of God»; and why Paul writes to the Christians at Rome: «Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.»

Furthermore, by the end of the Psalm, we see very clearly that the Psalmist never really was forsaken either.

The Psalmist then progresses to a place of faith that triumphs over those feelings.

He felt himself reeling within, as the Psalmist had said, his soul «melted because of trouble, at wit's end.»

To cite one instance among dozens, the Psalmist's desperate sense in his anguish — which in context seems to be over the decline in Israel's national fortunes — that God does not appear to be living up to His side of the covenant is expressed as «Has His faithfulness vanished forever?»

The real poets and lyricists, such as the psalmists, were unsentimental, sometimes to the point of brutal reality.