Eerdmans Commentary on the Bible: Psalms

By Willem S. Prinslo

This extract from the Eerdmans Commentary on the Bible provides Prinslo’s introduction to and concise commentary on Psalms. The Eerdmans Commentary on the Bible presents, in nontechnical language, the best of modern scholarship on each book of the Bible, including the Apocrypha. Reader-friendly commentary complements succinct summaries of each section of the text and will be valuable to scholars, students, and general readers.
 
Rather than attempt a verse-by-verse analysis, these volumes work from larger sense units, highlighting the place of each passage within the overarching biblical story. Commentators focus on the genre of each text—parable, prophetic oracle, legal code, and so on—interpreting within the historical and literary context.
 
The volumes also address major issues within each biblical book—including the range of possible interpretations—and refer readers to the best resources for further discussions.

• Language: English
• Publisher: Eerdmans
• Release date: Jun 18, 2019
• ISBN: 9781467453691

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The Psalms

Willem S. Prinsloo

INTRODUCTION

The psalter is undoubtedly the book of the Bible which has played the biggest part in the liturgy of OT times as well as in the Jewish and Christian church. Furthermore, the Psalms have played a very significant role in the personal lives of people because people’s deepest emotions are verbalized in the psalms: these include joy and thanksgiving but also sorrow and the anxiety caused by critical situations. Some of the psalms express exuberant praise to the LORD, but others are complaints against him. There are psalms that speak of the beauty of life and of good relations with fellow humans; there are psalms that speak of broken relationships—even of revenge against enemies; there are psalms which are prayers to God but also psalms in which the ungodly are cursed. The psalms wrestle with the unanswered questions of life, such as why the righteous have to suffer while the wicked live in apparent prosperity. These are all topics which help to make the book of Psalms one with which we can identify—in good times and times of adversity. The psalter remains relevant for all times because it is so human.

In the past century research on the Psalms has been dominated by a few methods. First of all, H. Gunkel’s (1862–1932) form-critical approach had a major influence. The point of departure of this method is that the psalms can be classified into certain Gattungen, genres or literary types in terms of the presence of common forms and elements of content which together point to a common setting. This approach led to the classification of the psalms into various types, such as individual and collective laments, collective and individual psalms of praise, collective and individual psalms of thanksgiving, wisdom psalms, psalms of revenge or imprecation, psalms expressing trust in the LORD, and royal psalms—to mention the most important types. The positive contribution of the form-critical method to a better understanding of the psalms can never be overestimated. In this commentary I have drawn freely from the results of the form-critical method. The individual laments, which make up almost a quarter of the psalter, are not discussed individually here but as a group (cf. the discussion under Individual Laments, 366–73). If one were to express a criticism of the form-critical method, however, it would be that it does not always do justice to the distinctive individuality of specific psalms. It must always be remembered that Gattungen are theoretical constructions since practically no instances of a pure Gattung exist. In other words, Gattungen are not ready-made schemes into which psalms should be forced.

A second important approach is to study the psalms from a cultic perspective and to reconstruct the original cultic context. S. Mowinckel (1884–1965), a student of Gunkel, is a leading figure here. He proceeds from the hypothesis that an enthronement festival at which the LORD was annually proclaimed king is the cultic context of numerous psalms. Although it is important to try to reconstruct the cultic context, the danger is that psalms may inappropriately be forced into particular cultic contexts. It is also possible that a psalm which did not originally arise in a cultic context may later have functioned in a cultic context or even in more than one cultic context. To determine the original cultic situation and dating of each psalm accurately is therefore no easy matter. Even the titles of the psalms, which were probably mostly later additions, give no real information on the original historical or cultic situation.

The approach followed here may be described as text-immanent. Although it is important to try to reconstruct the original historical and cultic context and the redaction history of a psalm and the psalter as a whole, we have to deal with the psalter in its present form as a poetic text. A text-immanent approach does not mean, however, that the psalms should be read ahistorically or that no attention should be paid to the historical and cultic context. What it does mean is that we shall be concentrating on the content, function, poetic strategies, and meaning of each psalm. The final text is therefore the point of departure. Wherever the text permits or yields information, however, the cultic and historical aspects will also be examined.

In current research on the psalms increasing attention is being given to the fact that the psalter should be read not only as individual psalms but also as a book. There is a growing interest in understanding the psalter as a literary whole. Increasingly, scholars are emphasizing the purposeful placement and arrangement of psalms within the collection, and attention is being drawn to links between individual psalms and groups of psalms. A great deal of research has yet to be done on this approach. Even those who agree that a systematic arrangement is evident in the psalter do not agree on the nature of the arrangement or how it might have arisen. On the other hand, some scholars deny that the psalms show evidence of having been placed in a deliberate order.

Traditionally the psalter is divided into five books (cf. the NRSV), namely, Book I: Psalms 1–41; Book II: Psalms 42–72; Book III: Psalms 73–89; Book IV: Psalms 90–106; and Book V: Psalms 107–150. Each of the collections ends with a doxology (cf. Pss 41:13; 72:18–19; 89:52; 106:48; and 150:6). There are also smaller collections to which attention will be drawn in the course of this commentary. Psalms 1 and 2 should be seen as the introduction to the entire psalter.

COMMENTARY

Psalm 1

Psalm 1 can be described as a wisdom psalm. One of the features of wisdom literature is that it makes use of contrasts. This is precisely what is done in Psalm 1, where the righteous are contrasted with the wicked. The contrast is also reflected in the structure of the psalm: the righteous are described in 1:1–3 and the wicked in vv. 4–5. The psalm is summarized and culminates in v. 6, in which the righteous and wicked are once again contrasted.

The righteous (1:1–3) are described as being happy. This happiness is first explained negatively in v. 1, then positively in v. 2, and eventually by means of a simile in v. 3. V. 1 states how the righteous should not act, namely, they should not follow the advice of the wicked, or take the path that sinners tread, or sit in the seat of scoffers. Although these three phrases are sometimes interpreted to mean that the wicked get progressively more sinful, the manner in which the phrases are constructed suggests that they should rather be understood as synonymous expressions. By repeating the same idea three times, the psalmist emphasizes that the behavior of the righteous should be totally different from that of the wicked. V. 2 describes the righteous positively. Although the phrase law of the LORD can be interpreted as the Ten Commandments, the Pentateuch, or even the whole OT, it has a more general meaning in this context, namely, the guidelines which God gives for human life. The righteous are described as those who meditate day and night on the law. This means that they have a close and permanent relationship with the LORD which encompasses their entire life. This idea is further explicated by means of a simile in v. 3. The simile of a tree planted by streams of water portrays the life of the righteous as being fruitful, permanent, and continuous.

The wicked (1:4–5) are exactly the opposite of the righteous. Again a simile is used, this time to describe the life of the wicked as being meaningless and worthless. The simile of winnowing is used in which threshed corn is tossed up for the chaff to be blown away, leaving only the grain behind. This idea is elaborated in v. 5: the wicked will not withstand the judgment of the LORD, and there will be no place for them among his people.

In 1:6 the psalm reaches its culmination by again contrasting the righteous and the wicked. The righteous can be sure of the LORD’s loving care. It is he who secures their stability. The wicked, on the other hand, have no future and will perish.

Psalm 1 has a didactic function. By contrasting the two ways of life and by describing the righteous in an extremely positive manner, the psalm aims to persuade the reader to make the right choice, namely, to lead a righteous life and to walk the right path. The compiler presumably placed this psalm at the beginning of the psalter in order to call the reader to obedience to the LORD’s will.

Psalm 2

This psalm deals with the position of the Judean king and his relationship with the LORD. It is sometimes classified as a royal psalm or even designated as a coronation psalm. The psalm can be divided into four strophes of equal length, namely, vv. 1–3, 4–6, 7–9, and 10–12.

The first strophe (2:1–3), introduced by a rhetorical question, immediately brings the theme of the psalm to the fore, namely, the futile rebellion of foreign peoples and their kings against the LORD and his anointed, the Judean king. By using the direct form of speech, the arrogance and rebellion of the kings against the LORD and his anointed are brought to a climax: Let us burst … and cast their cords … (v. 3). Psalm 2 provides no direct information to reconstruct the original historical background of the psalm. The psalm may refer to the reign of Solomon, to Hezekiah’s accession to the throne (c. 720 BC), or to the time of King Josiah (c. 621 BC). An exilic or even a postexilic date is sometimes suggested as a possible historical context. Whatever the historical context may be, the point made is that rebellion against Judah’s king would be rebellion against the LORD’s rule, because the king is explicitly identified as the anointed of the LORD.

The second strophe (2:4–6) is in direct contrast to the first. The focus shifts from the powerless kings to the LORD as the Almighty King, sitting on his throne high above the turmoil and plotting of the nations, laughing at them and scorning them in his majesty. The first strophe ends with the defiant words of the rebellious kings. The second strophe ends with the words of the LORD—a direct form of speech in which the LORD emphatically states that he himself has consecrated his king on Zion.

The king himself features in the third strophe (2:7–9). As in the case of the two preceding strophes, the direct form of speech is used to describe the main characters, in this instance the king: I will tell of the decree of the LORD: He said to me: ‘You are my son …’  (v. 7). These words of the king, which quote the words of the LORD, must be understood against the background of the anointing and installation of the king on the day of his enthronement and against the context of the David covenant and the commitment made to the dynasty of David (cf. 2 Samuel 7, esp. vv. 13–14). These words of Psalm 2 confirm the authority of the king. Unlike some other ancient Near Eastern civilizations where the king was deified and sometimes even regarded as a physical son of the god, the Israelites considered their king to be a human being. He is adopted as the son of the LORD on the day (v. 7) of his enthronement. The words I have begotten you are a metaphor to underline the authority of the king and the intimate relationship that exists between the LORD and the king. As the son of the LORD, the king is entitled to certain privileges. At the king’s request the LORD will give him nations and the ends of the earth as his inheritance (v. 8). The king will also have the power to break his enemies into pieces. V. 8 should be read in the light of the first strophe and is a hyperbolic way of emphasizing the universal supremacy and power of the LORD as embodied by the king as his representative. This strophe, in which the authority and power of the king are brought to the fore, is an elaboration of the preceding one (vv. 4–6) and contrasts with and replies to the first strophe (vv. 1–3), where the futile rebellion of the nations is portrayed.

The psalm is brought to a climax in the fourth strophe (2:10–12), where the rebellious rulers of the earth are exhorted to act wisely by submitting to the LORD and his king. Failure to do so will result in the wrath of God devastating them. On the other hand, those who submit to, obey, and take refuge in the LORD will be happy and secure.

The structure and content of the psalm can be summarized as follows:

1.The rebellion of the kings of the earth against the LORD and his anointed is futile (vv. 1–3).

2.The LORD is the almighty king (vv. 4–6).

3.The earthly king is installed and authorized by the LORD as his powerful representative (vv. 7–9).

4.The rebels are exhorted to serve and submit to the LORD (vv. 10–12).

The function of the psalm is to reject rebellion or hubris against the LORD totally and to exhort service to him.

Psalm 2 is one of the passages of the OT that is most frequently quoted and reinterpreted from a christological perspective in the NT. For example, in Acts 13:33, 2:7b is linked to the resurrection of Jesus Christ; in Heb 1:5 it is used to illustrate the supremacy of Jesus Christ to the angels. In Heb 5:5, Ps 2:7 is used in connection with Jesus Christ’s glorification as High Priest. It is clear from these examples that the NT is not consistent in the way it deals with Psalm 2. The NT writers approach the OT in terms of the exegetic methods of their own time, read the OT through christological spectacles, and use the OT to create a new text for their own situation. The interpretation of the OT by the NT cannot be used as a criterion for our interpretation of the OT. The OT—and therefore also Psalm 2—should be interpreted primarily in its own literary, historical, and theological context.

Psalms 3–41 are the first big collection in the psalter and are known as Book I. These psalms are called the Davidic collection because with a single exception (Psalm 33) the name of David occurs in all the superscriptions. But, as I shall explain, the Davidic superscriptions are not an indication that David was the author of these psalms. Another characteristic of this group of psalms is that the divine epithet Yahweh (LORD) is used throughout.

Psalms 3, 4, 5, 6, and 7 (see Individual Laments, 366–73)

The Individual Laments

The use of Gattungen or literary types remains a helpful way to divide the psalms into categories because there are certain common features, such as literary form, structure, content, themes, mood, intent, and function, that justify the grouping of psalms.

One of the most prominent literary types in the psalter is the individual lament. For the purpose of this commentary it is justifiable to deal with the individual laments as a group. Yet, despite many decades of research, there is still no clarity on the terms complaint and lament. Sometimes scholars distinguish between these terms by stating that lament refers to an irreparable, hopeless catastrophe, while complaint refers to a situation in which there are still hope and time to argue a case before God.

Even the terms individual and I are not clearly distinguishable, and the dividing line between individual and collective psalms remains vague. Was the recurring I an individual or a corporate person? It is also true that in a number of lament psalms, the poem swings from the congregation to the individual or vice versa (cf., e.g., Psalms 14, 25, 51, 66, and 130). This is an indication that the distinction between individual and collective is overemphasized. In some psalms the I may represent the community with which the speaker identifies himself. It may also be that a psalm that was originally intended to be an individual psalm was later reinterpreted and used as a collective psalm (cf., e.g., Psalm 30, which is, strictly speaking, an individual lament to which a collective superscript was later added).

The question may be asked whether lament is an appropriate term because a lament is always addressed to God and is therefore a prayer in the strict sense of the word. These psalms are actually cries to God. Although it may be the most important element, the lament remains only one of a number of elements of the psalm. It should also be borne in mind that the lament is not simply a description of suffering; its purpose is rather to obtain an end to the suffering and to move closer to God.

As a prayer the lament consists of two basic elements, namely, a plea or petition and praise. One of the main characteristics of the laments is that they do not merely lament. At the end of a lament there is normally a section that deals with praise. The lament does not end on a negative note, but something changes in the course of the psalm so that it often ends in praise after the I has been assured of being heard by the LORD.

A lament expresses a person’s deepest needs. It is essentially a prayer addressed to God by a person afflicted by some calamity or by someone who is in a disastrous situation, expressing sorrow about the situation and appealing to God for deliverance.

The laments reflect the totality of life and describe life as it really is. Psalms of lament acknowledge that life does not consist of prosperity only, but that it also has pain, grief, darkness, and evil. The laments illustrate that it is not wrong or an act of unbelief to complain to God about misfortune and to even hold him responsible for it. The psalms in general, and the laments in particular, are timeless and universal in that they ask the same questions, refer to the same things, and experience the same problems and disasters that humankind has experienced throughout the ages. These psalms should not be interpreted solely as historical prayers, but they should rather be seen as examples that can serve as models for the modern reader.

Another feature of laments is that although God and the petitioner form the focus, the enemies of the petitioner also play an important part in many of them. Many of these psalms reflect a dynamic triangular relationship, namely, petitioner-enemy-God.

The main function of a lament is to persuade. On the one hand, its purpose is to persuade God to change his attitude toward the suppliant and to act decisively. On the other hand, it has the function of persuading the petitioner to trust the LORD despite a seemingly hopeless situation. To accomplish these goals, the laments often use hyperbolic and exaggerated language.

All the elements do not appear in each psalm. The elements occur in different combinations, and the order may vary from one psalm to the next. The boundaries between the various elements are not fixed, and one element often flows into another. Some of the elements described here as features of the individual lament may also appear in other psalms that are not normally classified among the laments.

Although there is a lack of agreement regarding detail and the inclusion or exclusion of specific psalms, the following psalms are classified as individual laments: 3, 4, 5, 6, 7, 13, 17, 22, 25, 26, 27, 28, 31, 35, 38, 39, 41, 42, 43, 51, 54, 55, 56, 57, 59, 61, 63, 64, 69, 70, 71, 77, 86, 88, 102, 109, 120, 130, 140, 141, 142, and 143. These psalms represent more than a quarter of the psalter.

Following this introduction, a commentary is given on the individual laments on the basis of their main features. It is not a verse-by-verse or a detailed commentary. Rather, it is an effort to give the modern reader some general principles with which to come to grips with these psalms as a whole and to shed light on some problems.

The Main Features of the Individual Lament

1. An invocation of the LORD, usually including an appeal and an initial petition: Give ear to my words, O LORD … (Ps 5:1). These invocations can frequently be found at the beginning of a psalm (cf., e.g., Pss 7:1; 25:2; 28:1; 102:1), but they can also appear at a later stage or even be repeated in the same psalm (Pss 17:6; 86:6; 140:6). The invocation reflects the personal relationship that exists between the petitioner and God. Expressions such as my God (Pss 3:7; 22:1, 2; 38:21; 40:17), O LORD, my God (Pss 7:1, 3; 13:3; 30:12; 35:24; 109:26), O God, my God (Ps 43:4), and O God, you are my God (Ps 63:1) illustrate this relationship. The invocation often includes adoration of the LORD and confidence and trust in him as the only refuge in times of distress:

Incline your ear to me.…

Be a rock or refuge for me.…

(Ps 31:1–2; cf. also, e.g., Pss 28:1; 140:7)

The functions of the petition are to reestablish contact between the petitioner and the LORD, to accentuate the seriousness of the situation, and to ensure that he hears the appeal.

2. The actual complaint or description of the crisis, that is, the real problem of the petitioner, is one of the most important elements of the lament. In the attempts to emphasize how desperate the situation is, to evoke the LORD to act, and to remind him of his responsibility, the metaphors, descriptions, and expressions that are used are mostly somewhat exaggerated and hyperbolic. The complaint is described in a provocative way. The situation is portrayed as if everything is on a knife edge in order to persuade the LORD that he should intervene before it is too late: They track me down; now they surround me … (cf., e.g., Pss 17:11–12; 54:4). In a reproachful way, the petitioner holds the LORD responsible for the crisis which he is experiencing: for it is you who have done it.… I am worn down by the blows of your hand (Ps 39:9b–10; see also Ps 88:6–7). He accuses God of shooting arrows at him like an archer and of wounding him (Ps 38:2).

The petitioner accuses the LORD by way of rhetorical questions that he has forgotten him (Ps 42:9), forsaken him (Ps 22:1), cast him off (Ps 43:2), and is hiding his face from him (Ps 88:14). He accuses God of being a passive onlooker and of not helping him (Ps 35:17; cf. also Ps 6:3). He thus blames God for the situation that has ostensibly arisen because of God’s inattentiveness. Ps 13:1–2 offers a textbook example of these reproachful rhetorical questions. The impatience of the speaker as well as his misery is emphasized by repeating the question How long …? four times. The suppliant experiences the crisis on three levels: he has the impression that God has forgotten about him and has turned his face away from him; he experiences grief on a very personal level; and he senses that his enemies have the upper hand. It is typical of the individual laments that the disastrous situation is presented in terms of a triangular relationship, namely, that of petitioner-God-enemies. These questions reflect the uncertainty and stress that the petitioner experiences with regard to his relationship with God and his enemies.

Instead of leveling an accusation, the complaint is sometimes put indirectly: I had said in my alarm, ‘I am driven far from your sight’  (Ps 31:22). The complaint is often molded in the form of a negative prayer: Do not hide your face from me … (Ps 27:9). Several more examples can be given: do not hide yourself from my supplication (Ps 55:1; cf. also, e.g., Pss 6:1; 22:11; 28:1; 35:22; 38:21; 51:11; 69:17; 71:12; 102:2; 109:1; 143:2, 7). These prayers