Tuesdays Are for the Old Testament
4/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Seventeen: Psalms." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (297-314).
Lessing and Steinmann introduce Psalms as the songbook of Israel, noting that there are numerous different forms of songs present (Lessing & Steinmann 2014, p. 297). The New Testament references Psalms more than 400 times. While the book is generally thought of as a collection of songs by David, there are numerous other authors. Lessing and Steinmann observe that 73 of the 150 Psalms are attributed to David in the Masoretic Text, while the Septuagint attributes more. However, the attributions may or may not be a clear indication of authorship. Yet David remains the putative author of many, and the New Testament does assume that the attributions are actually a sign of authorship (Lessing & Steinmann 2014, p. 298). In all, nearly 100 of the Psalms have names associated with them. Lessing and Steinmann provide a chart, derived from The Lutheran Study Bible cataloging the names linked to the different Psalms (Lessing & Steinmann 2014, p. 298).
In reality, the Psalter is a collection of prayers (which could have been set to music). The authors range from Moses (Psalm 90) to after the period of the Babylonian exile (Ps. 126). The collection may well have developed gradually, with different clusters of Psalms being gathered and recognized as belonging together (Lessing & Steinmann 2014, p. 198). The Psalter is divided into five books, reflecting the structure of the Pentateuch.
The Psalms are recognized as Hebrew poetry. Lessing and Steinmann observe that the concept of poetry in Hebrew is difficult to evaluate. Roughly half of the Old Testament is considered to be poetry. However, Hebrew poetry is distinguished from prose by "many different elements which elevate style and provide formality and strictness of organization" (Lessing & Steinmann 2014, p. 299). Poetry and prose thus may exist on a continuum, as opposed to the concept of poetry which is based on specific structures, meters, or rhyme schemes (Lessing & Steinmann 2014, p. 300). While there may be rhythm, a meter based on groups of syllables cannot be identified. An important feature of Hebrew poetry is parallelism. Poetic writing is also often divided into stanzas or strophes.
Lessing and Steinmann note that Psalms were typically studied in isolation, without context, prior to the 1990s (Lessing & Steinmann 2014, p. 301). Since that time, there has been a greater interest in seeing the Psalms within the overall structure of the Psalter. Some, most notably Gerald Wilson (The Editing of the Hebrew Psalter, 1985 dissertation) have considered that the book of Psalms as a whole contains "plot, characters, and narrative movement" (Lessing & Steinmann 2014, p. 301). Wilson has identified Psalms which are pivotal parts of the overall structure and which serve to move attention through the book as a whole. The reader is drawn from concentration on the failings of the earthly monarchs to the eternal perfection of God in his glory (Lessing & Steinmann 2014, p. 302). Lessing and Steinmann find this structural analysis helpful in interpretation of the thematic elements of Psalms.
Superscriptions on the Psalms in the Septuagint vary from those in the Masoretic Text. The Septuagint has only two psalms without titles, while the Masoretic Text has 34 (Lessing & Steinmann 2014, p. 303). Lessing and Steinmann observe that some of the terms used are relatively obscure.
Reviewing the types of Psalms, Lessing and Steinmann find that the genres posited by form critics have fallen short, as many Psalms fall into multiple genres. Yet many can be considered in terms of their content. Lessing and Steinmann note content of "orientation, disorientation, new orientation…Torah psalms, imprecatory psalms, psalms of trust, creation psalms, and acrostic psalms" (Lessing & Steinmann 2014, p. 303). A prominent type of Psalm is that of lament, which Lessing and Steinmann discuss in rather more detail. These Psalms express the honest disappointment and suffering in God's people. At the heart of many is an impression that God is not present during our times of trouble (Lessing & Steinmann 2014, p. 304). Even in times of trouble and lament, however, Lessing and Steinmann observe that the psalmists continue to cling to God. He has made promises which the psalmists know he intends to keep.
Lessing and Steinmann observe that related psalms are often grouped together, a structural element of the Psalter as a whole (Lessing & Steinmann 2014, p. 305). The Psalter also tends to use different divine names predominantly in its different sections.
From a theological point of view, the concepts of Torah and Messiah are very important. The themes emerge in Psalms 1 and 2 respectively, driving the reader to see that the Psalter is about God's word coming to his people, both in his covenant with Israel and his promises to bring a messianic king (Lessing & Steinmann 2014, p. 306). The persistence of a motif of kingship even after the monarchy had been broken points to an eschatological hope, again bringing out the messianic expectations.
The righteous and the wicked provide another main theme of Psalms (Lessing & Steinmann 2014, p. 307). While the righteous depend on God, the wicked think God doesn't notice them. They are described as various types of beasts, such as oxen, lions, and dogs. Those who are upright, righteous followers of God, receive the blessings of God and engage in godly behavior. They are regularly seen as recipients of righteousness, given to them by God, rather than as those who earn God's favor. The righteous come to God for shelter and protection.
There is some debate over the way the Psalms were used in Israel's history, particularly since they were written at different times. Lessing and Steinmann observe that we can find contextual clues. For instance, the motion of the ark of the covenant into Jerusalem can be associated with a number of the Psalms. Others reflect on victory in battle or difficult times in which God's people especially needed to seek God's face (Lessing & Steinmann 2014, p. 308). Various rituals of worship are described as well.
The Psalter refers numerous times to different nations. God's name is exalted among all the nations (Lessing & Steinmann 2014, p. 309). This concept of the universal reign of God indicates a worldwide mission, not only over all nations but through all time. In the Psalms Yahweh is the lord of all, no matter what.
The imprecatory Psalms, such as Psalm 58 and Psalm 137 are considered difficult to interpret due to their forceful and graphic calls for vengeance. Lessing and Steinmann list no less than 32 imprecatory Psalms. The calls for vengeance may fairly be seen as consistent with God's promises (Genesis 12:3; Deuteronomy 32:35, etc.) to take vengeance on those who are hostile toward his people (Lessing & Steinmann 2014, p. 310). Lessing and Steinmann observe that the culture of the ancient Near East was full of promises of blessing or curses. It is essential that we recall that God is the one who rightfully takes vengeance. This is, after all, the only way that God's people will be rescued from others (Lessing & Steinmann 2014, p. 311).
The suffering seen in Psalms, as well as the defense of the humble can easily be understood as fulfilled in Christ (Lessing & Steinmann 2014, p. 311). There are also many other promises in the Psalms which are fulfilled in Christ. Lessing and Steinmann list a substantial number of them.
The sins of the wicked and the grace of God are described in considerable detail in Psalms (Lessing & Steinmann 2014, p. 312). Not only the sins of the wicked are present, but Lessing and Steinmann observe that the righteous people are also seen as falling into sins and needing redemption. The overarching picture is that of God removing sins from his people (Psalm 103:12). He is the God who keeps his covenant and redeems his people.
4/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Seventeen: Psalms." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (297-314).
Lessing and Steinmann introduce Psalms as the songbook of Israel, noting that there are numerous different forms of songs present (Lessing & Steinmann 2014, p. 297). The New Testament references Psalms more than 400 times. While the book is generally thought of as a collection of songs by David, there are numerous other authors. Lessing and Steinmann observe that 73 of the 150 Psalms are attributed to David in the Masoretic Text, while the Septuagint attributes more. However, the attributions may or may not be a clear indication of authorship. Yet David remains the putative author of many, and the New Testament does assume that the attributions are actually a sign of authorship (Lessing & Steinmann 2014, p. 298). In all, nearly 100 of the Psalms have names associated with them. Lessing and Steinmann provide a chart, derived from The Lutheran Study Bible cataloging the names linked to the different Psalms (Lessing & Steinmann 2014, p. 298).
In reality, the Psalter is a collection of prayers (which could have been set to music). The authors range from Moses (Psalm 90) to after the period of the Babylonian exile (Ps. 126). The collection may well have developed gradually, with different clusters of Psalms being gathered and recognized as belonging together (Lessing & Steinmann 2014, p. 198). The Psalter is divided into five books, reflecting the structure of the Pentateuch.
The Psalms are recognized as Hebrew poetry. Lessing and Steinmann observe that the concept of poetry in Hebrew is difficult to evaluate. Roughly half of the Old Testament is considered to be poetry. However, Hebrew poetry is distinguished from prose by "many different elements which elevate style and provide formality and strictness of organization" (Lessing & Steinmann 2014, p. 299). Poetry and prose thus may exist on a continuum, as opposed to the concept of poetry which is based on specific structures, meters, or rhyme schemes (Lessing & Steinmann 2014, p. 300). While there may be rhythm, a meter based on groups of syllables cannot be identified. An important feature of Hebrew poetry is parallelism. Poetic writing is also often divided into stanzas or strophes.
Lessing and Steinmann note that Psalms were typically studied in isolation, without context, prior to the 1990s (Lessing & Steinmann 2014, p. 301). Since that time, there has been a greater interest in seeing the Psalms within the overall structure of the Psalter. Some, most notably Gerald Wilson (The Editing of the Hebrew Psalter, 1985 dissertation) have considered that the book of Psalms as a whole contains "plot, characters, and narrative movement" (Lessing & Steinmann 2014, p. 301). Wilson has identified Psalms which are pivotal parts of the overall structure and which serve to move attention through the book as a whole. The reader is drawn from concentration on the failings of the earthly monarchs to the eternal perfection of God in his glory (Lessing & Steinmann 2014, p. 302). Lessing and Steinmann find this structural analysis helpful in interpretation of the thematic elements of Psalms.
Superscriptions on the Psalms in the Septuagint vary from those in the Masoretic Text. The Septuagint has only two psalms without titles, while the Masoretic Text has 34 (Lessing & Steinmann 2014, p. 303). Lessing and Steinmann observe that some of the terms used are relatively obscure.
Reviewing the types of Psalms, Lessing and Steinmann find that the genres posited by form critics have fallen short, as many Psalms fall into multiple genres. Yet many can be considered in terms of their content. Lessing and Steinmann note content of "orientation, disorientation, new orientation…Torah psalms, imprecatory psalms, psalms of trust, creation psalms, and acrostic psalms" (Lessing & Steinmann 2014, p. 303). A prominent type of Psalm is that of lament, which Lessing and Steinmann discuss in rather more detail. These Psalms express the honest disappointment and suffering in God's people. At the heart of many is an impression that God is not present during our times of trouble (Lessing & Steinmann 2014, p. 304). Even in times of trouble and lament, however, Lessing and Steinmann observe that the psalmists continue to cling to God. He has made promises which the psalmists know he intends to keep.
Lessing and Steinmann observe that related psalms are often grouped together, a structural element of the Psalter as a whole (Lessing & Steinmann 2014, p. 305). The Psalter also tends to use different divine names predominantly in its different sections.
From a theological point of view, the concepts of Torah and Messiah are very important. The themes emerge in Psalms 1 and 2 respectively, driving the reader to see that the Psalter is about God's word coming to his people, both in his covenant with Israel and his promises to bring a messianic king (Lessing & Steinmann 2014, p. 306). The persistence of a motif of kingship even after the monarchy had been broken points to an eschatological hope, again bringing out the messianic expectations.
The righteous and the wicked provide another main theme of Psalms (Lessing & Steinmann 2014, p. 307). While the righteous depend on God, the wicked think God doesn't notice them. They are described as various types of beasts, such as oxen, lions, and dogs. Those who are upright, righteous followers of God, receive the blessings of God and engage in godly behavior. They are regularly seen as recipients of righteousness, given to them by God, rather than as those who earn God's favor. The righteous come to God for shelter and protection.
There is some debate over the way the Psalms were used in Israel's history, particularly since they were written at different times. Lessing and Steinmann observe that we can find contextual clues. For instance, the motion of the ark of the covenant into Jerusalem can be associated with a number of the Psalms. Others reflect on victory in battle or difficult times in which God's people especially needed to seek God's face (Lessing & Steinmann 2014, p. 308). Various rituals of worship are described as well.
The Psalter refers numerous times to different nations. God's name is exalted among all the nations (Lessing & Steinmann 2014, p. 309). This concept of the universal reign of God indicates a worldwide mission, not only over all nations but through all time. In the Psalms Yahweh is the lord of all, no matter what.
The imprecatory Psalms, such as Psalm 58 and Psalm 137 are considered difficult to interpret due to their forceful and graphic calls for vengeance. Lessing and Steinmann list no less than 32 imprecatory Psalms. The calls for vengeance may fairly be seen as consistent with God's promises (Genesis 12:3; Deuteronomy 32:35, etc.) to take vengeance on those who are hostile toward his people (Lessing & Steinmann 2014, p. 310). Lessing and Steinmann observe that the culture of the ancient Near East was full of promises of blessing or curses. It is essential that we recall that God is the one who rightfully takes vengeance. This is, after all, the only way that God's people will be rescued from others (Lessing & Steinmann 2014, p. 311).
The suffering seen in Psalms, as well as the defense of the humble can easily be understood as fulfilled in Christ (Lessing & Steinmann 2014, p. 311). There are also many other promises in the Psalms which are fulfilled in Christ. Lessing and Steinmann list a substantial number of them.
The sins of the wicked and the grace of God are described in considerable detail in Psalms (Lessing & Steinmann 2014, p. 312). Not only the sins of the wicked are present, but Lessing and Steinmann observe that the righteous people are also seen as falling into sins and needing redemption. The overarching picture is that of God removing sins from his people (Psalm 103:12). He is the God who keeps his covenant and redeems his people.
RSS Feed