Who is This King of Glory? An Exposition of Psalm 24 (original) (raw)
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PSALM 24 PRESENTS A FINE EXAMPLE of how sensitivity to cultural patterns known from the ancient Near East enhance not only our contextual understanding of an Israelite text but deepen our recognition of the religious aspects of the text. In particular, familiarity with New Year's festivals and the myths associated with them sheds light on the way Ps 24 was used in ancient Israelite liturgy and the way it is still used in rabbinic ritual.
Toward the Kingdom: The Shape and Message of Psalms 15-24
This paper is a summary of my dissertation. I presented the paper at the Institute for Biblical Research Emerging Scholar Session at The Society of Biblical Literature meeting in November, 2016. In it, I investigate the shape and message of Psalms 15-24 by developing a methodology for identifying distinctive relationships between psalms with increased objectivity and precision. I analyze various literary links among Psalms 15-24 and find that these psalms form a chiastic collection of the following sets of parallel psalms: 15 and 24; 16 and 23; 17 and 22; and 18, 20, and 21. Psalm 19 stands at the center of the collection, and is also closely linked with Psalms 15 and 24. This study is also founded on the idea that parallel psalms involve not only repetition, but also movement. An assessment of the movement between each set of parallel psalms in this collection yields a storyline that progresses toward the kingdom of YHWH and the inclusion of the wider community. This movement toward the kingdom is initiated by YHWH’s deliverance of the faithful Davidic king at the center of the collection (Psalms 18-21). In addition to the progression toward the kingdom, this collection also exhibits an alternation between the ideal vision of the kingdom presented in the frame of the collection (Psalms 15, 19, and 24), and the realities of human experience and suffering presented in the intervening psalms. The effect is that until YHWH’s arrival at the consummation of this kingdom, life is depicted as a journey involving suffering, yet confidence, in the kingship of YHWH.
Psalm 23 Project for Hebrew Intensive III
2020
Psalm 23 is a beautiful, poetic masterpiece that exhibits regular meter, several instances of clear parallelism, and iconic enforcement to primarily portray a shepherd-king whose provision, presence, and protection encourage the author. This is an assignment submitted to Dr. Steven W. Boyd, my Hebrew Intensive III instructor (PhD class).
Vaillancourt, Ian J. The Multifaceted Saviour of Psalms 110 and 118: A Canonical Exegesis. Hebrew Bible Monographs 86. Sheffield: Sheffield Phoenix Press, 2019. (EProof Book Sample), 2019
Since Gerald H. Wilson's landmark work, The Editing of the Hebrew Psalter (1985), scholars have been divided on how to interpret the appearances of the king in Book V (Psalms 107–150). Many have agreed with Wilson in seeing a disjunction between Psalms 1–89 and 90–150, with Psalm 89 representing the apparent failure of the Davidic covenant, and signalling its replacement by a hope in the direct intervention of Yhwh without a role for a Davidic king. Although others have countered that Book V marks a return of the king, with references to David pointing to renewed hope in the Davidic covenant, in both cases scholars have interacted with the question as it was framed by Wilson. Vaillancourt moves the discussion forward by broadening the question to the portrayal of the figure of salvation in Book V of the Psalms, and by narrowing the scope to detailed canonical exegesis on two of its most salient psalms. Canonical exegesis of Psalm 110 displays a cosmic king at the right hand of Yhwh, who has a willing army at his disposal, who will mediate as priest between his people and Yhwh, and who will also accomplish a definitive victory for the people of God. Canonical exegesis of Psalm 118 displays a suffering and conquering king who leads the victory procession from the battlefield, one whose role resonates with a prophetic figure like Moses (cf. Deut. 18.18), as he echoes the songs of the first (Exod. 15) and of a second exodus (Isa. 12) in his responsive song of thanks (vv. 19–28). In the final form of the book of Psalms, the Saviour in these psalms emerges as an eschatological figure of salvation who encompasses many hoped-for figures from across the Old Testament in one person, the one who will achieve full-scale deliverance for the people of God.
Interpretation: A Journal of Bible and Theology, 1997
The Psalms have long been considered "the prayerbook of the Bible," as Dietrich Bonhoeffer described it, intended to be our human words of praise and lament addressed to God. The language of the Psalms shaped much of the church's liturgy and significant aspects of its hymnody and thus are an important expression of our address to God.. But contemporary scholarship has given renewed attention to the Psalms as God's word to us, intended to teach us about God and reveal who God is. This is not a new perspective, of course. John Calvin in his author's preface to the Commentary on the Psalms remarked that the Psalter was intended to "teach us the true method" of praying, praising God, and learning to bear the cross. What is new, according to J. Clinton McCann, Jr. (A Theological Introduction to the Book of Psalms. The Psalms as Torah [Nashville: Abington Press, 1993], pp. 13-21) is "taking seriously the shape of the book of Psalms." The canonical shape of the psalms suggests that Psalm 1 is an introduction to the entire book, intended to inform the reader that "the Psalter is not merely a collection of liturgical resources, but is to be read and heard as a source of torah, 'instruction.'" Our understanding of Psalm 24 is enhanced by this approach, which builds on but goes beyond the earlier insights of the form critical methodology. Hermann Gunkel classified Psalm 24 as an "entrance liturgy" which in all probably marked the return of the ark to the temple on Zion, following a battle. A festive procession, celebrating the symbolic entrance of God, stood before the gates of the temple, seeking entry: Lift up your, O Gates! and be lifted up, o ancient doors!
What does the book of Psalms say about the relationship between God and the king of Israel? This essay explores the relationship between God and the king of Israel as depicted in the Royal Psalms, (2, 18, 20, 21, 45, 72, 89, 101, 110, 132, 144). The essay shows how the relationship is one of the king’s complete dependence upon Yahweh. It also shows how the king is both a servant and a son, and a shadow of the messiah who is to come. The essay seeks to show this relationship by discussing how the Psalter relates to God or speaks of God and also the king throughout the different psalms.
The Voice of the LORD: Interpreting Psalm 29 with Sociolinguistics and Intertextuality
Psalm 29 is a hymn of praise. The key to understanding the Psalm is in its many references to David’s life recorded 1 Chronicles 16, 2 Samuel 6, and to the Genesis history. David uses the linguistic technique of code-switching to underscore a mission emphasis. The literary structure utilizes repetition to underscore the supremacy of the LORD over the false gods of the nations. The reception history of this Psalm makes a strong case for its use in liturgy. David was inspired to pen this Psalm to praise the LORD for his supremacy over all false gods...
The Substance of Psalm 24 : An Attempt to Read Scripture after Brevard S. Childs
2015
This thesis seeks to contribute to the theory and practice of theological interpretation by explicating the inner coherence of B. S. Childs' "canonical approach" and by exemplifying that approach in an interpretation of Psalm 24. Part 1 concerns the theory. In this section I argue that Childs' approach rests upon a particular understanding of the nature of the Biblical text. In short, it has a twofold function, that of witnessing to the reality of God and that of shaping the community of faith in light of that reality. The God to whom it witnesses is himself involved in this witnessing activity in that he both evokes and infuses the tradition with his Spirit so that he may be known. The hermeneutical implication is that interpretation must attempt to grasp the reality "behind" the text while respecting the particular form in which that reality has been rendered. The result is a multi-level approach to interpretation involving a continuous dialectic between the witness (verbum) and its content (res). The affirmation of the nature of Scripture as an ongoing vehicle of revelation also implies the significance of the history of faithful Christian interpretation. Part 2 seeks to exemplify this approach by showing how such a multi-level interpretation of Psalm 24 is both possible and fruitful for our understanding of the reality to which it witnesses. I achieve this by moving through several stages. After reviewing contemporary methodology, I first provide a poetic analysis of the Psalm and conclude that it witnesses to the economy of God in a bid to call Israel to realize its true identity. I then provide a hypothesis of how the final form of the psalm is a result of a tradition historical process with its roots in the pre-exilic temple liturgy. This historical perspective not only clarifies the poetic shape of the psalm, it provides a bridge to discussing the question of the nature of the reality experienced within Israel's cult. I conclude that there is a parallel between the structure of this reality and the shape of Ps 24. I then both confirm and attempt to deepen our understanding of this reality by following canonical pointers internal to the psalm to three other bodies of text: Samuel, the Psalter, and Isaiah. Key to this broader context is the agency of the David found in Ps 24's superscription. I conclude my analysis by suggesting how a better grasp of the divine economy in the light of Christ may help us better understand the inner unity of Ps 24 itself. ii AUTHOR'S DECLARATION I declare that the work in this thesis was carried out in accordance with the regulations of the University of Gloucestershire and is original except where indicated by specific reference in the text. No part of the thesis has been submitted as part of any other academic award. The thesis has not been presented to any other education institution in the United Kingdom or overseas. Any views expressed in the thesis are those of the author and in no way represent those of the University.
Themelios 44.1, 2019
The NIV Application Commentary series is unique. Any student of the Psalms using this work will quickly find its accessibility a welcoming appetizer before being presented with the main course of world-class Psalms scholarship. This commentary is intentionally designed to be two-way—readers are not only guided backwards to what the text meant in its original contexts, but its meaning and implications are brought forward to bear on the readers’ present context. In this volume, Grant covers Psalms 73–106, while Tucker covers Psalms 107–150. Individually, they have worked on the Psalms for many years. Besides bringing to the table up-to-date scholarship from both sides of the Atlantic, the combination of their strengths makes this second installation a formidable one. Tucker’s earlier work, Constructing and Deconstructing Power in Psalms 107–150 (Atlanta: SBL, 2014), supplied the historical basis for his interpretation of these psalms. Likewise, Grant’s published dissertation, The King as Exemplar: The Function of Deuteronomy’s Kingship Law in the Shaping of the Book of Psalms (Atlanta: SBL, 2004), supplied the literary and theological frameworks for his interpretation of the exilic and Mosaic psalms in books three and four of the Psalter. In other words, they are suitably qualified for this mammoth task. Those familiar with the first volume by Gerald Wilson will be happy to know that Tucker and Grant, who represent a younger generation of Psalms scholarship, have continued the tradition. Even more so, they have now supplied in their introduction what was left unsaid by Wilson (pp. 19–37): two important hermeneutical perspectives—the editorial shape, and the theology of the Psalter. The discussions on the editorial shape of the Psalter have gone somewhat beyond what Wilson had accomplished. For instance, Grant has linked the loss of Jerusalem depicted in Psalm 74 all the way through Psalm 79 and beyond by highlighting certain motifs like “remembrance” (pp. 80, 97, 110, 140, 168, 182). Clearly, the commentary has benefited also from the slew of studies on the canonical shaping of the Psalter since the 1990s.