Qlnlbg? of ffitb^ral Arts iCtbrarg
The Gift of Idlae^^ jButhor..
BOSTON UNIVERSITY GRADUATE SCHOOL
Thesis
THE VARYING CONCSPTIONS OP GOD IN THr. J:'3alMS
Avis Arianna Hill
ii
B.R.E. Boston University 1929
submitted in partial fulfilraert of the requirements for the degree of Master of Arts 1932
bOSTON UNrVERSii Y COLLEGE OF LIBERAL ARTS LIBRARY
I
^7 4 + 3 0
Table of Contents
Introduction
1. Purpose of Thesis 1
2, Methods of Procedure »1
I. History and Structure of the Psalter 2
1. General Nature of the Psalter 2
2. The Evidence of Titles for Date and Authorship
3. Psalmody in the History of Israel 9
4. The Value of Internal Evidence for locating the Psalms 14
5. The Psalter a Growth 18
A. Three distinctly different
divisions in regard to titles 19
B. These three divisions show dif- ferences in authorship 20
C. These three divisions show dif- ferences in character 20
D. The use of divine names 22
E. Differences in collectors and collections 22
II. Porfeign Influences
1. Possible Babylonian Influences 25
2, Possible Egyptian Influences 27
III. Analysis and Interpretation of Representative Psalms
1. The Personality of God 33
A. The God of Israel is a living God 34
B. He is a God who knows 34
C. He is a God who wills and carries out
His purposes 35
D. He is a God v/ith whom men can have fellowship 35
2. The God of Israel is the one and only God- 41
3» God is One over many Gods 42
4. The Sovereignty of God 43
A. Over the Natural World 43
B. Over the Individual Soul 45
C. God is the Sovereign ruler and Controller of human history 48
D. The Angels are His Creatures and
Subjects to his will 49
5. The Trans cendance of God 51
6. The Eternity of God 52
7. The Immanence of God 54
8. The Spirituality of God 55
9. God is Anthropomorphic 57
10. God and Man 61
A. He is Holy 61
B. He is righteous 62
C. He is a God of Mercy 68
D. He is a gracious G-od 65
E. He is a loving God 66
11. God is the Soul's final satisfaction 69
12, More limited conceptions of G-od 69
IV Collation and Re-statement of the
Varying Conceptions of God as derived from
the previous analysis 71
S\ammary and Conclusion 79
INTRODUCTION
1
The purpose of this paper is to study and set forth in systematic order the varying con- ceptions of God which appear in the Psalms which make up the Hebrew Psalter; and to propose for con- sideration what seems to "be the m.ost reasonable ex- planation for this variation in thought.
The method of procedure, therefore, will be of necessity, simple and obvious. It is that of analysis, collation and to some extent synthesis. We shall need to pay some attention to the history and structure of the Psalter itself and to the location in Israel's history of as many of the in- dividual Psalms as possible. We shall note the contributing influences of the two outstanding nations of the time, namely the Egyptian and the Babylonian. We shall then need to select and classify the specific Psalms whose content be8.r on our theme. Then we shall analyse, arrange in systematic order our findings, and finally attempt to interpret them in the light of the facts in hand.
Chapter I
THE HISTORY AND STRUCTURE OF THE PSALTER
2
1, General Nature of the Psalter
The book of Psalms represents the culmination
of the Israelitic religion. This is proven not
only by the New Testament but also by the place
the book has had and still holds in the Christian
Church. It is a book of devotional poetry and is
often called the hymn-book of the second Temple,
Many of the poems are distinctly petitions of the
individual such as.
Let the words of ray mouth and the
meditation of my heart
Be acceptable in thy sight,
0 Jehovah, my rock and my redeemer.
Psalm 19:14
Kent says, "it is the record of the soul- experience of the race. Its language is that of the heart, and its thoughts are of common interest to worshipful humanity. It reflects almost every phase of religious feeling, fear, faith, hope, adoration and praise," (1) And Briggs' comment on the Psalms is that they are contemplative or in- tuitive, using the religious imagination or fancy rather than the logical faculty and the reasoning powers." (2)
(1) G. P. Kent, The Origin and Permanent Value of
the Old Testament p. 1^
(2) Emilie Grace Briggs, Commentary on the Psalms
( Int e rnat ional Critical Commentary ) Vol. I, p. xcvl
2, The Evidence of Titles for Date and Authorship
For the purpose of under standinfr; the conceotions of God disclosed in the Psalms it is necessary to understand first the circumstances and background from which they came. What do v/e know of the date and authorship of the Psalms? Do the titles give any reliable information?
According to J. M, Powis Smith, the first be- ginnings of the Psalms are not known. Although the titles are significant in fixing the dates of many of them, yet even they are not clear. Such ex- pressions as "of David" "of the sons of Korah" may mean that the Psalms in question were taken from a collection of Psalms carrying David's name or even gathered by the sons of Korah. In other instances the Hebrew preposition before "David" or "Moses" and others, is commonly rendered "of" and taken to indicate authorship of David, Moses and others. However, the same preposition appears before another of the titles which means "director" or "chorister" and which certainly does not denote authorship. Smith feels, therefore, that "the sons of Korah" cannot be ac- credited with the authorship of any of the Psalms. (1)
(1) J. M. Powis Smith, The Psalms, p. 241
Eiselen makes a three-fold division of the Psalm titles: 1). those referring to a musical setting of the Psalm; 2). those referring to its authorship or composition; and 3). those referring to the historical circumstances giving rise to it. (
The following is a table only of the authors named in the Psalm titles;
totals
1. Moses (Psalm 90) 1
2. David (Book I, Psalms 3-9, 11-32,
34«41) 37
(Book II, 51-65, 6B-70) 18
(Book III, 86) 1
(Book IV, 101,103) 2
(Book V, 108-110, 122, 124
131,133,138-145 ) 15
3. Solomon (73, 127) • 2
4. Asaph (50, 73-83) 12
5. Sons of Korah (42,44-49, 84, 85,
87, 88) 11
6. Ethan, the Ezrahite (88), ascribed also to the Sons of Korah 1
total--"l00
According to M P. Smith, the Septuagint has more titles in its text of the Psalter than the
(1) P. G. Eiselen, The Psalms and Other Sacred
Writings, p. 4^
5
Hebrew, It assigns fifteen additional Fsalms to David, among them Psalm 157 which, in the Hebrev/ text has no superscription. Eiselen says that the Hebrew manuscript ascribes Psalms 66 and 67 to David v/hile other instances of the Septuagint are not in agreement with the Hebrew tradition. For example, David is not cited as the author of Psalms 122, 124, 131, and 153 and Solomon is not named as the author of Psalm 127, On the other hand, David is accredited as the author of 10, 33, 43, 67, 71, 91, 93-99 and 104. Psalm 138, 146-148 are ascribed to Haggai and Zachariah and Psalm 137 to Jeremiah. It is the same uncritical attitude of mind which assigned the fifteen additional Psalms to David that also accredited the Wisdom of Solomon to the great king and gave more recently written literature to Adam, Noah, Enoch, and the patriarchs, (1)
Smith claims that there is no ground to the supposition that this habit of assip:ning religious writings to p:reat men of the past arose for the first time in the post-exilic period. He claims that the testimony of the superscriptions regarding the author- ship of many Psalms should not be accepted as authoritative in and of themselves. Only where a psalm by its spirit and content supports the claim
(1) P. G. Eiselen, op. cit. p. 43
6
of the title may it be accepted as stating actual fact. (1)
As against the Davidic authorship of the Psalms Smith argues that the Psalms of David are among the richest of the Psalter, representing the best ethical aspirations and religious insights of the Hebrews. But the picture of David given to us by the seventy-three psalms bearing his name is very different from that pictured in the oldest sources of Samuel and Kings. David, there, is typical of his age; he speaks its language, thinks its thoughts and does its deeds. The earlier David was not influenced apparently by the moral ideals which Psalm enunciates.
The theological ideas of the David of the Psalter are different from those of the earlier David, whose God was only a little better than him- self (II Samuel 21:ff) (l Chron. 21:1). The power of young David's God was limited; when he was about to flee to Philistia from before the persecution of Saul, he said, speaking of his foes, "They have driven me from all association v/ith the possessions of Jahweh, saying 'Go, worship other gods I ' " To David, Jahweh was like other gods, a national diety equal to all the demands that his own people might
(1) Smith, op. cit.
7
make upon him, yet not to be thoup;ht of as fol- lowing him into other parts of the world; the very thing which the author of Psalm 139 denies.
The David of the historian, according to Smith, seems to be primitive and naive in spirit, and was early accredited v;ith poetic ability. The dirge over Abner and the one over Saul and Jonathan are evidences of his poetic character. Although his religion was elementary and primitive, it occupied a large place in his life and he was always con- scious of the presence of Jahweh. Thus, any I'salms that he may have written would reflect his ethical and theological standards. But such ideas would have had no place in public v/orship and must have been revised or discontinued. Such re- vision would have become unrecognizable as Davidic Psalms. Therefore the names of David, Moses, and Solomon contribute nothing to our knowledge of the background of the Psalter. (1)
Eiselen calls attention to other difficulties. The ancient versions add much to the titles of the Psalms. Even the Septuagint has such additions as Psalm 27, being written by David "before his anointing"; Psalm 96, "when the house v/as being
(1) J. M. Powis Smith, op. cit. p. 246
8
built after the captivity"; and Psalm 75 and P.O possibly refer to "the Assyrian". Psalm 1 refers to the beatitudes in the Gospel of Matthew which proves that additions were made until rather a late period.
Moreover the titles did not originate with the authors themselves; in some cases they seem to be taken verbatim from the books of Samuel. For examples one might compare Psalm 18:1 with II Samuel 22:1; Psalm 34:1 with I Samuel 21:13; Psalm 51:1 with II Samuel 12:1; Psalm 52:1 with I Samuel 22:9 and Psalm 54:1 with I samuel 23:19 etc. (1)
Again the historical situation is often other than that indicated by the title of a Psalm. For example. Psalm 122 cannot come from the time of David, because it presupposes the existence of the temple, and the expression in verse 5 "the throne of the house of David" implies that the dynasty of David had occupied the throne for many years. Like wise Psalm 20 and 21 are prayers of the people for their king instead of prayers of the king for his people. And Psalm 59 refers to enemies of the nation rather than to David's persecution by Se ''^1.
(1) P. G. Eiselen, op. cit.
9
In other instances the language is not con- sistent with the period. So many Aramaisms and other linguistic peculiarities are found in Jr'salm 139 that it must be regarded as one of a very lai:e date,
Eiselen sums up the general drift of his discussion under three positions: 1). tradition is accepted as equivalent to history; 2). v/hen tradition is unreliable in certain details tendency arises to reject tradition as fictitious; and 3), further study usually brings about a re- action. While some accept the Psalm titles as absolutely reliable others reject them entirely. Still others believe there is some historical value in them and they can only be accepted for what they are worth after critical examination, (1) 5« Psalmody in the History of Israel
In his efforts to trace the history of Psalmody in Israel, Gressman calls attention to other bits of Psalmody outside the Psalter. The Odes of Solomon, the Isolated Psalms of Chronicles and Macabees, and those found in Samuel and Kings are significant. The political Psalms of the Prophets are imitations of Psalms already in existence. They
(1) P. G. Siselen, op. cit. p. 44-47.
10
were not intended for the hyinn book of the com- munity and were not used in the Services of the community, but rather formed a part of the oracles when fore-telling future events and premises. The prophetical literature was greatly enriched by the use of the Psalmists' method. Amonj? the post- exilic prophets Deutero-Isaiah is a pre-eminent example. No other prophet resembles the Psalmist as he does. He felt in his heart the feelings he expressed in Psalms,
But there are numerous indications of the use of Psalmody in pre-exilic times. Amos and Hosea refer to the use of music and song at the centers of scarifical services. Wo doubt such Psalms formed part of a collection used in the sanctuaries. Amos 5:23 refers to the songs sung at Bethel:
Take thou away from me the noise of thy
songs ;
For I will not hear the melody of thy viols. And in Lamentations 2:7:
The Lord hath cast off his altor, he hath
abhorred the sanctuary; He hath given up into the hand of the enemy
the walls of her palaces; They have made a noise in the house of Jehovah,
as in the day of a solemn assembly.
The din referred to on the day of assembly leaves little doubt that the Hebrews, even before the
11
eXile chanted sonfts at their sanctuaries on the great feast days. In Jeremiah 9:17-22 and 12:7-12 are found lyrical poems which resembles many of the individual Psalms found in the first part of the Psalter, The oracles of Amos uttered af!;ainst the rich (6:4) are of importance and interest. Amos here describes a sacrificial meal held in honor of God as an act of cominunion with Him. The main point in offering lambs and calves for sacrifice was the common meal which followed the slaughter of the animals. Even though the luxurious meals led to .careless frivolity in the political sphere, no doubt they were definitely of a sacrifical nature. This proves that if the Psalms were connected with Israel's sacrificial worship, Psalmody was as old as sacrificial v/orship itself.
There are many evidences that Psalmody ex- isted even before David; for example:
Hear, 0 ye kings: give ear, 0 ye princes; I, even I, will sing unto Jehovah; I will sing praise to Jehovah, the God of Israel.
Judges 5:3 Contemporary with Judges is the song of Deborah; and the song of Miriam is closely connect-
ed with the event it celebrates . The destruction of the Egyptians became a favorite theme of the passover hymns which were sung at the passover feasts in remembrance of the day when Israel came forth out of the land of Egypt. (1)
Gressman believes that much of the Davidic Psalter falls in the post-exilic period. Such Psalms contain no reference to the Psalmist's own -oeriod which he says, is dark and gloomy and gives them the desire to live in the past. Most of the Davidic Psalms do not refer to historical situations, which is an indication of a late date thbugh not necessarily a proof of a post-exilic origin. (2)
Though the older Psalmody v/as closely con- nected with the ritual of Divine Service and its various types of sacrifice, it later tended to be dissociated from these and to be associated with the worship of the synagogue. This change from the sacrificial worship of the Temple to the services of the synagogue v/as a step ahead. The Psalms connected with sacrificial worship of the Temple were changed into ecclesiastical Psalms and formed
(1) Hugo Gressman, The Development of Hebrew Psalmody
(D. G. Simoson,"The Psalmist" p. 10)
(2) Hugo, Gressman op, cit. p. 11.
a spiritual liturgy adequate to the wnrship of God.
Thus v;e find that the positions of scholars in reference to the date and authorship of the Psalms, diverge towards two extremes. One side holds to the Davidic authorship at least the seventy-three Psalms ascribed to him. V^ellhausen, Gheyne, Duhm, and others move toward the other extreme. Vi/ell- hausen says that "since the Psalter belongs to the HagioRrapha, and is the hymji-hook of the con- gregation of the second Temple the question
is not whether it contains any post-exilic Psalms, but v/hether it contains any pre-exilic Psalms, "(1). Gheyne claims that the whole Psalter, with the pos- sible exception of parts of Psalm 18, is post- exilic. (2) Duhm assigns most of the Psalms to the century beginning v^rith the Maccabean uprising and ending with the death of Alexander Jannaeus, B. G. 78. (3)
We agree in the main with Kiselen that questions of date and authorship in the case of the Psalms is of less importance than in reference to the -or^phetic books or other Old Testament writings. He saya.
(1) P. G. Eiselen, Psalms and Other Sacred vi/ritings
(2) Eiselen, op. cit"I pi ¥5
(3) Eiselen, op. cit. p. 48
"A Psalm retains the power of carrying the devout reader into the very presence of God, no matter by whom or under what circumstances it was written." (1)
And in the words of W. T. Dpvison: "The universality and, if one may say so, the timeless- ness of the Psalter are amongst its prominent characteristics. The personal elements which the Psalms contain are soon lost in the impersonal,
the finite in the infinite The Psalmist,
of all men, is alone with God and his own soul." {2)
Yet some Psalms are manifestly the outgrowths of historical situations. This means the fixiiig of their date. And even though all the Psalms express a living faith in God they differ in their religious and ethical conceptions. Therefore, in order to understand the use of many of them one must also understand their varying relif^ious and ethical conceptions and that depends in part, upon their approximate date,
4. The Value of Internal Evidences for Locating Psalms
In the absence of more valuable external evi- dences we can only turn to internal evidences for
(1) Eiselen, op. cit. p, 49
(2) F. C. Eiselen op. cit. p. 49
the location of certain Psalms, e. g. 1). Histori- cal references in the Psalms themselves, 2). rel- if!;ious and theolop;ical ideas expressed, 3). the relation of a Psalm to other writings whose dates are known; and 4). language and style. Some- times the historical references are very clear as for example Psalms 122 and 137, but in other cases they are very indefinite. The religious and theological ideas are more difficult to determine and one oannot be too certain about this evidence. In the case of related Psalms it is often im- possible to determine which one was v/ritten first. In the few cases where it is possible to determine the priority, only the earliest possible date can be fixed, which m&j be several centuries out of the way, Lsnguage and stype are also unreliable because they are matters of temperam.ent and training.
Although G-ressman is convinced that there were no Maccabean Psalms in the Davidic Psalter (l), many scholars believe that there are a few Psalms which can best be interpreted against a Maccabean background. Those generally regarded as Mac- cabean are Psalms 44, 74, 79, and 83 because they
(1) Hugo Grressman, The Development of Hebrew
Psalmody, (D. G. Simpson, ■'The Psalmist) p. 15
speak of a disolution of the temple in spite of a dutiful fulfillment of the law. In this matter one cannot be doprmatic and the v/hole situation may he summed up in the words of A. R. Gordon: "The existence of Macabean Psalms cannot be catef^orically denied. But the question should at least be handled v/ith caution, and such Psalms sought only in the latest section of the Psalter.
Various attempts have been made to date the individual Psalms but here again all conclusions are only possibilities. The conclusions of G. F. Kent regarding the dates of the Psalms are as follows: "The three great crises that have left their indelible stamp upon the Psalter are (1). the destruction of Jerusalem in 586, 2), the seventy years of discouragement and petty per- secutions which followed the disillusionment of those who rebuilt the second Temple, and 3). the bitter Ivlacabean struggle. The brighter, more joyous periods were 1). the few short years between B. G. 520 and 516, when the temple was being rebuilt; 2), the period of hopefulness and rejoicing following the v/ork of Nehemiah of 445;
(1) A. R. Gordon, The Poets of the Old Testament
p. 114
3), the comparatively calm though less joyous Greek period, and 4), the confident, exultant, warlike age inquguarated by the brilliant victories of Judas Maccabeus." (1)
As a means of illustration the following table by C. A. Brigs will give some idea of the attempts made along this line of classification: ('^)
1, The period of the early monarchy, that is before Jehoshaphat: 7, 13, 18, 23, 24b, 60a, 110 7
2. The middle monarachy: 3, 20, 21, 27a, 45,
58, 61 7
3. The late monarchy: 2, 19a, 28, 36a, 46,
52, 54, 55, 56, 60b, 62, 72, 87 13
4. The period of the exile: 42, 43, 63, 74, 776, 79, 81b, 82, 84, 88, 89b, 90, 137,
142 13
5. The early Persian period: (Haggai and
Zachariah) 4, 6, 9, 10, 11, 12, 14, 16, 17, 25, 22, 31, 32, 34, 35, 37, 38, 39, 41, 57a, 59, 64, 69a, 70, 75, 76, 78, 80, 83, 101, 109a, 140, 143, 144a, 33
6. The middle Persian period (Ezra-Nehemiah) : 5, 8, 15, 26, 29, 30, 40a, 47, 51, 57b,
65, 66a, 69b, 138, 139a, 141 16
7. The late Persian period: 27a, 36b, 44,
48, 49, 50, 68, 81a, 85, 89a, 102a 11
8. The early Greek period: 93, 96-100,
66b, 67, 73, 86, 91, 95, 108, 145 9
9. The late Greek period: 1, 19b, 24a, 71, 77b, 89c, 92, 94, 103, 139c, 144b, 119- 128, 130-134, 104-107, 111-117, 135, 136 146, 148, 150 42
10. The Maccabean period: 33, 102b, 109b,
118, 139c, 129, 147, 149 8
total l5^
( 1) D. F. Kent, Songs, Hymns, and Prayers of the
Old Testament (2) P. C. Eislen op. cit. p. 63, 64
The total 159 instead of 150 is due to the breaking up of several psalms into two or more originally independent Psalms. 5. The Psalter a Growth
All critics seem to be ap;reed that the Psalter
was not made but grew, and has been rightly called
the hymn-book of the second temple because its
growth has been similar to a modern hymn book.
W. R, Smith gives the following account of the
way he thinks the book of Psalms was formed: (1)
"1, The formation of the first Davidic collection, with a closing doxology. Psalm 1-41, about the time of Ezra-Nehemia.
2« The formation of a second Davidic col- lection, with a doxology and subscription. Psams 51-72 .... during the fourth century, B. C.
3. The formation of a two-fold Levitical collection, a Korahite collection, Psalms 42-49, and Asaphic collection. Psalms 60, 75, 85 "between B. C. 430 and 530.
4, And Elohistic redaction and combination of II and III during the third century B. C.
5. The addition of IV of a non-Elohistic supplement and doxology. Psalms 84-89.
6, The formation of another collection, which was later added to I and V, Psalms 90-150."
According to this arrangement the Psalter would have consisted of three originally inde-
(1) Encylopedia Britannica, 9th ed. Article: Psalms ; The Old Testament in the Jewish Church. Ch. VII
19
pendent collections; 1). Psalms 1-41; 2). Psalms 42-89; 5). Psalms 90-150. This arrangement would be earlier than the five fold division which is recop;nized by the Am.erican Revised version; 1). Psalms 1-41; 2). Psalms 47-72; 5). Psalms 75-89; 4). Psalms 90-106; 5). Psalms 107-150. At the end of each collection there is a concluding doxology. The last Psalm (150) serves as a concluding doxology, not only to the fifth col- lection, but also to the Psalter as a v/hole,
Eiselen calls our attention to the following facts regarding the theory of W. R. Smith:
A. The three divisions are distinctly different in regard to titles. In division one all the Psalms except 1, 2, 10 and 35, have titles. It seems that Psalms 1 and 2 were added at a later date, possible as an introduction to the Psalter. In the Greek Psalter, Psalm 10 is a part of Psalm 9 and Psalm 33 is assigned to David. Kirkpatrick says that Psalm 55 "appears to be distinctly later date, inserted as an illustration of the last verse of Psalm 52." (1) In division two all the Psalms have titles except 45 and 71 and in division three few Psalms have titles.
(1) A. P. Kirkpatrick, Commentary of the Psalms p. liv
B. The three divisions show marked dif- ferences in authorship. In division one all the Fsalms with titles are credited to David. In division two the Psalms are entitled to many authors; nineteen are assif7;ned to David, twelve to Asaph, eleven to the sons of Korah, one to Solomon, one to Herman, one to Ethan and four are anonymous. Division three ascribes one Psalm to Moses, fifteen to David and one to Solomon and all others are anonymous, Eiselen inter- prets these facts as meaning that a Davidic collection was first made, but when this proved insufficient another collection was made. Like- wise, this also became ini:idequate and a third collection was added, (1)
G. The three divisions show marked dif- ferences in character. Kirkpatrick says: '^Speak- ing broadly and generally, the Psalms of the first division are personal, those of the second div- ision, national, those of the third, liturgical .•*( 2 ) There are many exceptions but on the whole the first division is devoted to prayers in time of
(1) P. C. Eiselen op, cit, p, 66
(2) A. F. Kirkpatrick, op. cit. p. Iviii
national desoair of thanksgiving for national prosperity: and the third division consists of Psalms of praise for thanksgiving principally for the services of the Temple.
D. The next characteristic is the use of divine names. In division one Jahweh occurs 272 times, Elohim occurs only 15 times. In division two Yahweh occurs 43 times while Elohim occurs 200 ti.-es. In division three Jlahweh is used almost exclusively, 339 times the only exceotions being Psalms 108 and 144. It is not known why Elohim predominates in the third division, but this may possibly be due to the greater number of authors in this group. How- ever, the inadequacy of this supposition is shown by the fact that the two Psalms of the first division are found th the second division with the name Jahweh changed to Slohira. (1) So also Psalm 505 7 taken from Exodus 20:2; Psalm 68 taken from Numbers 10 and Judges 5; Psalm 71:19 taken from Exodus 15:11. Though it cannot be proven why these changes took place, they indicate, never- theless that sometime the Psalter was divided into three distinct books.
(1) Comoare Psalm 14 with Ps. 53 and Ps. 40:13-17 with Ps. 10
1^2
E, The fact that several of the same Psalms appear in different parts of the Psalter leads one to believe that there must have been different collectors and collecting. For example. Psalm 53 is the same as Psalm 14; Psalm 70 is the same as Psalm 40: 15-17; Psalm 108 is the same as Psalm 57:7-11 and Psalm 60: 5-12. While it is possible, it is not probable that a single collector would repeat a Psalm in the same col- lection. But it is probable that a Psalm would reoccur, if the Psalter was a compilation of more than one small book. Therefore, accordinf^ to Eiselen, "it would seem that as the first step, individual Psalms were brought togetiher to form small coll&^ctions ; these small collections were combined into three larger collections which in turn were united into one book," (1). Then, at a later time, this book was divided itself into live books, in which form the present Psalter has come down to us.
The date of these collections cannot be deter- mined v/ith any degree of certainty. Some think that the Psalter was practically complete about 200 B. G. or about the time the Septuagint trans- lation was supposed to have been made. Kirkpatrick
(1) P. C. Eiselen, op. cit. p. 69
states that "the Psalms in the third division were known to the Chronicler, a century earlier. The second division contains some Psalms of the period of the Monarchy but others cannot he earlier than the Exile and Return. Even the first division was probably not completed in its present form till after the Exile though the grounds upon which his Psalms in Book I are referred to the post-exilic period are less positive and con- vincing." (1).
Driver says, "the Psalter, in all its parts is a compilation of the post-exilic age." (2) But Kirkpatrick maintains that this does not exclude the possibility that Pre-exilic collections of Psalms existed side by side v^ith prophetic and historical books.
Eiselen contends that "since the Psalter appears to have been received as Canonical among the first of the writings, it is not im- probable that the Septuagint translation of the Psalms v/as in existence at that time. If so, the formation of the Hebrews collection must be dated at least a generation earlier. Therefore the
(1) A. P. Kirkpatrick, op. cit. p. lix
(2) S. R. Driver, An Introduction to the Literature
of the Old Testament p. 586
period between 451 and 150 B. C. may be con- sidered the age of compilation though this would not mean that no Psalms were added after B. C. 150." (1)
(1) Eiselen, op, cit. p. 69
Chapter II FOREIGH INFLUENCES
Before proceeding to an analysis of the thought -content of the Psalms under investi- gation, we must notice whether the Psalmists were or were not influenced by non-Israelitic religions.
1« Possible Babylonian Influences on the Psalter A tendency of recent research is to find the sources of the Hebrew Scripture in the Babylonian civilization. The chief exponent of this pan- Babylonian theory was Irt/inkler. Driver is of the opinion that such work has been somewhat over- done. In his own investigation of the problem he traces the parallels between the Babylonian and the Hebrew writings under two main headings: 1), the external foms which include a), the metrical scheme and b). the literary devices, and 2). the content, under a), language devices and b). theo- logical conceptions. He makes comparisons and points out the similarities of parallelism, rhythm, refrain, chiasms, chain poems, acrostics and didactic compositions. But he concludes that these devices are not pecularly Semitic; they are found among the G-reeks also, so that the hypothesis that the Hebrews borrolwed these from the Babylonians is not a necessary one.
Driver also finds similar parallel in common idio?ns, figures of speech, phrases drawn from everyday life, verbal resemblances, religious terms, curses and imprecations, but concludes that these only show that both the Babylonians and the Hebrews went through similar religious experiences and therefore expressed such experiences in simi- lar hynins and rsalms. When we consider that the two races were dlosely akin to each other and that both spoke the same lam^age in the earlier stages of their history, it is easier to understand why they expressed similar ideas in more or less similar ways.
Many marked similarities are found also in their conceptions of heaven, the creation, hell, nature of God, God's judgments, ceremony, prayer, religion and morality; but this does not necessaril prove that such ideas and beliefs were borrowed from the Babylonians by the Hebrev/s , for the Hebrews were just as capable of forming the same beliefs as their neighbors. Driver believes that the Monotheistic belief of the Hebrev/s , for example was acquired through a long and profound religious experience, "The Babylonians, the Hebrews and the Assyrians were all gifted with a high degree of
27
religious develoDrnent and eech molded its own faith. "(1) Therefore, it is not likely that the Babylonians contributed much to the higher religious literature of the Hebrews. The similarities between the two literatures in diction and phraseology are signi- ficant but equally significant are the differences in their moral and spiritual ideas,
2. Possible Egyptian Influences on the Psalter.
As in the case of the Babylonian, many par- allels are found between the Egyptian and Hebrew writings. Blackman says, regarding their similar- ities, "in both, great emphasis is laid on justice and judgment as qualities alike of the diety and of the king. Both teach God's hatred of sin. His forgiveness of sins repented, His preferring righteousness to sacrifice. His love and care f6r mankind and all His creatures and His solicitude for the poor and distressed; both represent God in the role of the good sheoherd or herdsman; and both though the Hebrew writings much more frequently and emphatically foretell the coming of the king, who will reign in righteousness ,"( 2)
(1) a. R. Driver, The Psalms in the Light of
Babylonian Research laimpson, Th6 PSalTvig) p. 172 (2) A. M. Blackman, The Psalms in the Light of Egyptian ResearchTSTmpson, The Psalms J WO
Two conclusions may be drawn here: 1). that these similar parallels are the results of mere chance; 2). that the Hebrew literary class came directly or indirectly under Egyptian influences. If the latter is true then we must decide in what period this influence was exercised.
(xressman contends that the Psalm 104 is derived from Egyptian prototypes which came into Hebrew Psalmody through the medium of Phoenicia, "Hence the mention of the Lebanon and its cedars, the transformation of the Nile with its ships and crocodiles into a description of the Mediterranean in which there are no crocodiles," (1) The Egyptian originals of these verses must have formed parts of a hymn similar to that of Amenophis Iv or to the Cairo H3rmn of Amun, There seems to be little doubt that many such hymns were composed during the 18th Dynasty, In time these hymns would be adapted to the natural features of the country by the Phoenician singers. Then, later, they were passed on to the Hebrews, during the rei/^n of Solomon,
In their ideas about God and His relationships with men, the Egyptians of the 18th and 19th Dynasties
(1) Blackman, op, cit, p. 191
were more advanced than the Hebrews of the earlier Monarchical period. Such ideas were prevalent during the latter part of the 8th century B. C. , about the time of Amos, Isaiah and Hezekiah,
About the time of Hezekiah the archiastic revival in Egypt had alread:/ begun. This revival showed itself in a love for recopying old writings and inscriptions, and in the composition of new writings and texts in Middle Egyptian which was the classical language. It is probable that the treat- ises and poems of the 18th and 19th Dynasties were read and copied in the Egyptian writing-schools of that period; and that through Semitic scribes employed in Egypt, many of the ideas contained in these works were passed on to Palestine.
Blaclcman cites several passages which dis- tinctly show such Egyptian influence. The first. Psalm 1:3:
And he shall be like a tree planted
by the rivers of water. That brino:eth forth his fruit in his
season;
His leaf also shall not wither;
And whatsoever he doeth shall prosper.
This passage parallels the following passage
from the Proverbs of Amenope:
The truly humble when he holdeth himself aloof, he is as a tree planted in a garden. It is green and doubleth its yield; it is in front of its Lord. Its fruits are sweet, its shade pleasant. It findeth its end in the grove. (1)
Grressman points out that the Egyptian origin of this simile is made the more certain hy the ap- pearance of another instance of Egyptian influence:
Therefore the wicked shall not stand in the judgment ,
Fsalm 1:5
This is the only reference in the Psalms to posthumous judgment, a thought manifestly Egyptian.
The second passage:
And in his law doth he meditate day and night
i:'salm 1:2
These words seem reminiscent of the exhortations addressed to would-be-scribes in Egyptian school texts.
The third passage:
He asked life of thee, and Thou gavest it him.
Even length of days for ever and ever.
Psalm 21:4
together with:
They cried unto Thee and v/ere delivered;
They trusted in Thee, and were not confounded.
Psalm 22:5
)1) Blackman, op. cit. -p, 194
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have what Blackman calls a "distinctly Eg7;-ptian ring" to them.
The words of the Psalmist:
It is like the precious ointment upon the head. That ran down upon the beard. Even Aaron's beard
That went down to the skirts of his garment.
Psalm 133:2
suggests the Egyptian customs of placing scented grease
on the heads of guests at banquets, a custom which no
doubt spread to Palestine, The twenty-third Psalm
suggests the same thing:
Thou anointest my head with oil; My cup runneth over.
These are thus two noticeable phases of thought
in the Egyptian religious literature one a delight
in nature and the other a consciousness of sin and judgment. In explanation of the similarity of these ohases of thought with that of the Hebrews, Blackman suggests that it may have been due to the fact that the Nile valley was becoming more and more infused .'ith Semitic blood and consequently with Semitic ideas; for the idea of sin and the recognition of the necessity of divine mercy, is so distinctly Semitic and quite unlike what v/e are accustomed to regard as the normal Egyptian attitude which was to deny having ever committed sins at all.
It would not be wise, however, to generalize too much from this hypothesis unless we have adequate evidence that Egypt vms indebted to the Semitic world in other respects or we should be subordinating the importance of native Egyptian thought to that of the Semities. It would seem that Egypt was indebted to the Semitic world for certain ideas, and that the Semitic world was in other respects indebted to Egypt. (1)
We note here Blackman's two main conclusions:
1) . Egypt's realization of the fact of sin and the need for forgiveness are probably of Semitic origin;
2) , The native Egyptian qualities of mind are a genuine appreciation for the beauties of nature, a love for all living things, cheerfulness, a sense of fun, g-r»eat sociability, and remarkable kindness of heart, "it was the presence and combination of these con- stituents in Egyptian civilization and religion which was responsible for the remarkable religious outlook
of the period of the Eighteenth and following Dynasties, an outlook so closely resembling that of the Psalmists that it can almost be said that the Sonnis of Zion were being sung in a strange land before they were sung in Zion herself (2)
(1) Blackman, op. cit. p. 196
(2) Blackman, op. cit. p. 197
Chapter III ANALYSIS AND INTERPRETATION OF REPRESENTATIVE PSALMS
We turn now to an analysis of selected Psalms in order to discover the conceptions of God embodied in them. The Psalmists' conceptions of 'od are revealed by what they say and do and by the thoughts they ex- press in their many moods.
I The Personality of God
A great deal of stress is given to the personality of God in Israelitic religion and by all forms of Semitic thought. Knudson says that what we have in mind when thinking of the personality of God is the thought of fellowship with him. "He is a Being who knows us and
loves us and whom we can trust In its essence it
is selfhood, self-knowledge, and self-control; or more concretely, a person is one who thinks, and feels and wills. Such a being, by his very nature seeks com- munion with others. He does so because only in this way can his own true self and his own intrinsic v/orth, and the like self and worth of others come to full- expression and realization." tl)
Robertson quotes Davison as saying that the Psalmists cannot conceive of a God without conscious- ness, intelligence and will. He is a God who thinks, knows, feels, loves, who wills and acts
(1) Knudson, Religious Teachings of the Old Testament
54
a ^od who speaks to men and to whom rien can speak, who reveals Himself to mankind as the eternal "I Am." and with whom men may humbly but truly hold com- munion, echoing an eternal "Thou Art" (1) This conception of the personalness of God we find expressed in the following ways:
A. The God of Israel is a living God:
My soul thirsteth for God, for the living God.
Psalm 42:2
My soul longeth, yea, even faint eth for the courts of Jehovah:
My heart and my flesh cry out unto the living God,
Psalm 84:2
B. He is a God who knows;
He knows and approves righteousness and condems wickedness :
For Jehovah knoweth the way of the rip:hteous. But the way of the wicked shall perish.
Psalm 1:6
He knov/s or is cognisant of the afflictions of those
who trust him and knows because he loves:
I will be glad and rejoice in thy lovingkindness ;
For thou hast seen my affliction:
Thou hast knov/n my soul in adversities;
Psalm 31:7
(1) James Robertson, Poetry and Religion of the Psalms p. 239
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He knows because he has ordained the days of the perfect :
Jehovah knoweth the days of the perfect For their inheritance shall be for ever.
Psalm 37:18
He knows intimately the inner workings of man's spirit:
0 Jehovah, thou hast searched me, and known me.
Thou knowest ray downsitting and mine uprising;
Thou understandest my thought afar off. Thou searchest out my path and my lying down. And art acquainted with all my ways. For there is not a word in my tongue. But lo, 0 Jehovah, thou knowest it al- together.
Thou hast beset ine behind and before. And laid thy hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it.
Fsalm 139:1-6
G. He is a God who wills and carries out His
purposes .
In the following psalm the Psalmist sometimes "draws a picture of the process of creation, but for the most part it is the present order and continuous mainten- ance of the universe by the beneficent will of the Creator which kindles his devout enthusiasm, God did not make the world and leave it to itself. It depends absolutely upon His will for the continuance of its
36
existence," (1)
Bless Jehovah, 0 my soul. 0 Jehovah my God, thou art very jrreat; Thou art clothed v/ith honor and majesty; Who coverest thyself v/ith lip;ht as with a garment ;
Who stret chest out the heavens like a curtain; Who layeth the beams of his chambers in the waters ;
Who maketh the clouds his chariot;
Who walketh upon the wings of the wind;
Who maketh winds his messengers;
Flames of fire his ministers;
Who laid the foundations of the earth.
That it should not be moved forever.
Thou coveredst it with the deep as with a
vesture;
The waters stood above the moutains. At thy rebuke they fled;
At the voice of thy thunder they hasted away The mountains rose, the valleys sank down Upon the place wM ch thou hadst founded for them.
Thou hast set a bound that they say not pass over;
They will turn not again to cover the earth. He sendeth forth springs into the valleys; They run among the mountains; They drink to every beast of the field; The wild asses auench their thirst.
He watereth the mountains from his chambers:
The earth is filled with the fruit of thy works.
He causeth the grass to grow for the cattle.
And herb for the service of man;
That he may brinft forth food out of the earth.
And wine that maketh glad the heart of man.
And oil to make his face to shine.
And bread that strengeneth man's heart.
The trees of Jehovah are filled with moisture,
The cedars of Lebanon, which he hath planted;
ViThere the birds make their nests;
As for the stork, the fir-trees are her ho-ase.
He appointed the moon for seasons: The sun knoweth his going down.
TD A. F. Klrkpatrick, The Book of Psalms p. 6U5
Thou makest darkness, and it is night. Wherein all the beasts of the forest creep forth.
0 Jehovah, how manifold are thy works.' In wisdom hast thou made them all: The earth is full of thy riches. Yonder is the sea, great and v/ide. Wherein are things creeping innumerable. Both small and great beasts. There go the ships;
There is leviathan, whom thou hast formed to
ly therein
These wait for thee.
That thou mayest give them their food in due season.
Thou s;ivest unto them, they gather;
Thou openest thy hand, they are satisfied v/ith
good.
Thou hidest thy face, they are troubled; Thou takest away their breath, they die. And return to their dust.
Thou sendest forth thy spirit, they are created;
And thou renewest the face of the ground.
Let the glory of Jehovah endure forever;
Let Jehovah rejoice in his works;
Who looketh on the earth, and it trembleth;
He toucheth the mountains and they smoke.
Psalm 104:1-12 13-17, 19, 20, 24-32,
In Psalm 115 the (lod of Israel as a purposing and
acting God is set over against the impotency of idols:
Not unto us, 0 Jehovah, not unto us. But unto thy name give g.lovj ,
For thy lovingkindness , and for thy truth's sake.
Wherefore should the nations say.
Where is now their God?
But out God is in the heavens;
He hath done whatsoever he pleased.
Their idols are silver and gold.
The v/ork of men's hands.
They have mouths, but they speak not;
Eyes they have, but they see not; They have ears, but they hear not; Noses have they but they smell not; They have hands, but they handle not; Feet have they but they walk not; Neither speak they through their throat. They that make them shall be like unto them; Yea, every one that trusteth in them,
0 Israel, trust thou in Jehovah He is their shield and their help.
ir'salm 115:1-9 j)« He is a God with whom men can have
fellowship.
Offer the sacrifices of righteousness. And put 770ur trust in Jehovah.
Psalm 4:5
Trust in Jehovah and do good;
Psalm 37:3
1 will instruct thee and teach thee in the way which thou shalt go;
I will counsel thee with mine eye upon thee.
Psalm 32:8
And he hath put a new song in my mouth, even
praise unto our God:
Many shall see it, and fear it.
And shall trust in Jehovah.
Blessed is the man that raaketh Jehovah his
trust ,
And respecteth not the proud, not such as turn aside to lies. (1)
Psalm 40:3-4 Other evidences of G-od's fellowship are ex- pressed in his tender, merciful and forgiving attitude
(1) See: also Psalms 64: 10; 84:12; 118:8
But he, beinf^ full of compassion, forgave
their iniquity.
And destroyed them not;
Yea many a time turned he his aniF?;er away. And did not stir up all his wrath.
Psalm 78:38
For thou. Lord, art good and ready to forgive; And plenteous in mercy unto all them that call upon thee.
But thou, 0 lord, art a God full of com- passion.
And gracious, longsuf f ering , and plenteous in mercy and truth.
Psalm 86:5, 15.
For the Lord is good; His lovingkindness endureth forever.
And his faithfulness unto all generations.
Psalm 100:5
But deal thou with me, 0 Jehovah the Lord, for thy name's sake:
Because thy lovingkindness is good, deliver thou me;
Psalm 109:21
He hath made his wonderful works to be remembered:
Jehovah is gracious and merciful.
Psalm 111:4
0 give thanks unto Jehovah; for he is e:ood; For his lovingkindness endureth forever. Let Israel now say.
That his lovingkindness endureth forever.
Let the house of Aaron now say.
That his lovingkindness endureth forever.
Out of ray distress I called upon Jehovah:
Jehovah ansv/ered me and set me in a large place
Psalm 118:1-6
40
The beautiful imagery of Psalm 25 reflects
the poet's sense of fellowship with the Divine and a
belief in a worthful future life:
Jehovah is my Shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside still waters. He restoreth my soul;
He guideth me in the paths of righteousness for his name's sake.
Yea, though I walk through the valley of the shadow of death,
I v/ill fear no evil; for thou art with me;
Thy rod and thy staff, they comfort me.
Thou preparest a table beJore me in the
presence of mine enemies:
Thou anoint eth my head with oil;
My cup runneth over.
Surely goodness and lovingkindness shall follow me all the days of my life; And I shall dwell in the house of Jehovah for ever.
Psalm 23
He is thoughtful of the sick:
Jehovah v/ill support him upon the couch of lanp;ui shins:
Thou makest all his bed in his sickness,
Fsalm 41:3
There is a longing for forgiveness and a sincere re- pentance and confession of wrong on the part of this Psalmist :
Remember not the sins of my youth, nor my transgres sions :
According to thy lovingkindness rem.ember thou me.
For thy goodness' sake, 0 Jehovah,
For thy name's sake, 0 Jehovah, Pardon mine iniquity, lor it is gr9at.
Consider mine affliction and my travail; And forgive all my sins.
(1)
Psalm 2bi 7, 11, 18 Accordinp; to J, M. Powis Smith this attitude of intimate fellowship with a divine person has been a permanent contribution of Hebrew religion to Christianity. The God of the Psalter is in a real sense akin to us. The Psalmists Y/ere not praising and praying to an abstract, philosophical principle. Their God was not force, wisdom and the like. He represented these abstract principles all embodied in a person and fused together in a wonderful per- sonality. The God-idea of the Psalmist was not the product of philosophy or sfcence, but of religion. It sprang warm and glowing from the hearts of prac- tical men. From so geniunely human and intimately personal an idea of God it was but a short step to the acceptance of Jesus as the actual Son of God. (2) 2, The God of Israel is the One and Only God.
This living personal God is for Israel the one and only God according to a few of the Psalmists:
(1) Compare Psalms 52:5, 51:lff.
(2) J. M. Powis Smith, The Religion of the Psalms
For thou art great, and doest wondrous things; Thou art God alone.
Psalm 86: 10
That they may know that thou alone v/hose name is Jehovah,
Art the Most High over all the earth.
Psalm 83:18
5. God is one, over many Gods.
According to Robinson we cannot say that the theology of the Psalms is clearly monotheistic. But it is only seldom that a Psalm can be regarded as a theological treatise. Hence, we must not ex- pect to find the whole of the poet's doctrine upon the surface. He is addressing a single God, whether in praise, prayer, supplication or penitence, and there is no need, that other gods he even mentioned. As a result the Ismguage of monalatry is frequently indistinguishable from that of the Psalmist's at- titude, rather than pure monotheism. The following passages show this trend of thought.
There is none like unto thee among the gods, 0 Lord;
Neither are there any works like unto thy works .
Psalm 86:8
For who in the skies can be compared unto Jehovah?
Who among the sons of the mln-hty is like unto Jehovah,
Psalm 89:6
For Jehovah is a frve&t G-od,
And a great King above all gods.
Psalm 95:3
For great is Jehovah, and greatly to be praised;
He is to be feared above all gods.
Psalm 96:4
4. THE SQlOtlREiaNTY OF CtOB.
A» Over the Natural World The G-od of Israel is the Creator, sustainer and ruler of the Universe. The construction of the material universe is freauently asc^^i'^'^erl to Jr^y^-'^h, It is held that every event in nature is a direct and special act of His v/ill.
The sea is His and the dry land.
Psalm 95:5
When I consider thy heavens, the work of thy fingers ,
The moon and the stars which thou hast or- dained.:
Psalm 8:3
The earth is Jehovah's and the fullness thereof; The world, and they that dwell therein.
For he that founded it upon the seas. And established it upon the floods
Psalm 24: 1-2
By the work of Jehovah were the heavens made And all the host of them by the breath of his mouth.
He gathereth the waters of the sea together as a heap;
He layeth up the deeps in storehouses.
Psalm 53: 6-8
Thou did divide the sea by thy strength; Thou brakest the heads of the sea-monsters in the waters.
Thou brakest the heads of Leviathan in pieces
Thou gavest him to be food to the people
inhabiting the wilderness.
Thou didst cleave fountain and flood;
Thou driedst up mighty rivers.
The day is thine, the night also is thine;
Thou hast prepared the light and the sun
Thou hast set all the borders of the earth;
Thou hast made summer and winter
Psalm 74: lg-18
In his hand are the deep places of the earth; The heights of the mountain are his also. The sea is his and he made it; And his hands formed the dry land.
Psalm 95: 4,5.
Know ye that Jehovah, he is God;
It is he that hath made us, and we are his;
We are his people and the sheep of his pasture (1)
Psalm 100:3
To the Psalmist the universe illustrates the work- ing of not merely the supreme power, but of the
supreme intelligence. Everywhere in the world they
saw evidences of a mind they could in some way
appreciate and whose basic character was not unlike
their own. They realized the superiority of a mind
over that of any human mind.
The message of Creation was obviou.s to the
Psalmist when he spoke of:
Him that by wisdom made the heavens For his mercy endureth forever. Him that stretcheth out the earth above the waters;
For his mercy endureth forever.
Psalm 136: 5, 6. B. Over the Individual Soul
This universal mind covers not only the great acts of Creation, but penetrates also all human secrets,
0 Jehovah thou hast searched mo, and known me
Thou knowest my downsitting and mine uprising :
Thou under standest my thought afar off. Thou sear chest out my path and my lying down
And art acquainted v/ith all my v/ays. For there is not a word in my tongue But lo, 0 Jehovah, thou knowest it altogether.
Psalm 139:1-4
One of the most majestic Psalms of the Psalter is one which describes the wonders of the universe.
0 Jehovah, our Lord,
How excellent is thy narae in all the earth.
Who hast set thy ^lory upon the heavens
Out of the mouth of babes and sucklings hast
thou established strenp;th
Because of thine adversaries
That thou mightest still the enemy of the
avenger.
When I consider thy heavens, the work of thy fingers.
The moon and the stars, which thou hast ordained;
What is man, that thou art mindful of him?
And the son of man, that thou visitest him?
For thou has made him but little lower than (lOd,
And crownest him with glory and honor.
Thou raakest him to have dominion over the works
of thy hands;
Thou hast put all things under his feet;
All sheep and oxen.
Yea and the beasts of the field.
The birds of the heavens and the fish of the sea, Whatsoever passeth through the paths of the sea. Jehovah, our Lord,
How excellent is thy name in all the earth.'
Psalm 8
In the next Dsalm one moves from the world of nature to the majesty and wonder of God's laws for the well-being of man.
Emmanuel Kant says: "Two things there are which the oftener and more steadfastly v/e consider them, fill the mind with the ever new and ever rising admiration and reverence, the starry heavens above, the moral law within, "
Dr. Leslie calls Psalm 19 "A symphony of the
heavens". As one of the most beautiful Psalms it
glorifies God for his wondrous works: (1)
The heavens declare the glory of God And the firmament showeth his handiwork Day unto day uttereth speech And night unto night showeth knowledge There is no speech nor language Their voice is not heard
Their line is gone out through all the earth
And their words to the end of the world.
In them hath he set a tabernacle for the sun
Which is as a bridegroom coming out of his chamber.
And rejoiceth as a strong man to run his course.
His going forth is from the end of the heavens
And his circuit unto the ends of it;
And there is nothing his from the heart thereof
The law of Jehovah is perfect, restoring the soul;
The testimony of Jehovah is sure, making v/ise the
simple;
The precepts of Jehovah are rin:ht, rejoicing the heart ;
The commandment of Jehovah is pure, enlightening the eyes.
The fear of Jehovah is clean, enduring forever; The ordinances of Jehovah, are true, and righteous altogether.
More to be desired are they then gold, than much fine gold;
Sweeter also than honey and the droppings of the honeycomb ,
Moreover by. them is thy servant warned; In keeping them there is great reward. Who can discern his errors? Clear thou me from hidden faults
Keep also back thy servant from presumptious sins; Let them not have dominion over me; Then shall I be upright ,
And I shall be clear from great transgression. Let the words of mj mouth and the meditations of my heart
Be acceptable in thy sight
0 Jehovah, my rock and my redeemer.
Psalm 19
IT) 'Class notes taken in Dr. Leslie's class ''The Psalms"
C« God is also the sovereign ruler and controller
of human history.
The earth is Jehovah* s and the fullness thereof The world and they that dwell therein.
Psalm 21:4
frive ear, 0 my people, to mj lav;;
Incline your ears to the words of my mouth.
I will open my mouth in a parable;
I will utter dark sayings of old;
Which we have heard and known.
And our fathers have told us.
We will not hide them from their children.
Telling to the generation to come the praises
of Jehovah,
And his strength, and his wondrous works that he hath done.
For he established a testimony in Jacob
And appointed a law in Israel.
Which he commanded our fathers.
That they should make them knovm to their
children;
That the generation to come might know them, even the children that should be born; Who would arise and tell them to their children;
That they might set their hope in God, And not forget the works of God, But keep his commandments. (1)
Psalm 78:1-8
As the sovereign ruler of men, God is often
spoken of as Judge:
But Jehovah sitteth as king forever, He hath prepared his throne for judgment And he will judge the world in righteousness He will minister judgment to the peoples in uprightness .
(1) Compare Psalms 13G, 105:12-16
Jehovah also will be a high tower for the oppressed,
A high tower in times of trouble;
And they that know thy name will put their
trust in thee;
For thou, Jehovah, hast not forsaken them that seek thee.
Psalm 9:7-10
Say among the nations, Jehovah reigneth: The world also is established that it can- not be moved;
He will judge the peoples with equity. Let the heavens be glad, and let the earth rejoice;
Let the sea roar, and the fullness thereof; Let the field exult, and all that is therein Then shall all the trees of the wood sing for joy
Before Jehovah; for he coraeth.
For he cometh to judge the earth;
He will judge the world with righteousness.
And the peoples with his truth.
Psalm 96: 10-13
He will judge among the nations. He will fill the places vrith dead bodies; He will strike throughout the head in many countries .
Psalm 110:6
D, The Angels are His Creatures and Subject unto His will.
Idols are ruled out as non-entities; but recognition given to an.f^iels who serve as messengers and agents of (rod in his dealings with men. They are not prominent in the Psalms, being mentioned only four times:
Bless Jehovah ye his angels.
That are mighty in strength, that fulfil his word,
Harkening unto the voice of his word.
Bless Jehovah, all ye his hosts.
Ye ministers of his, that do his pleasure.
Psalm 103:2).21
For he will give his angels charge over thee. To keep thee in all thy ways . They shall bear thee up in their hands. Lest thou dash thy foot against a stone.
Psalm 91:11-12
The angel of Jehovah encampeth around them
that fear him.
And delivereth them.
Psalm 34:7
Let them be as chaff before the v/ind.
And the angel of Jehovah driving them on.
Let their way be dark and slippery.
And the angel of Jehovah pursuing them.
Psalm 35: 5, 6.
The word translated "hosts" however, often
stands for heavenly hosts.
Who is the king of glory?
Jehovah of hosts,
He is the king of glory.
Psalm 24:10
Ascribe unto Jehovah, 0 ye sons of the mighty. Ascribe unto Jehovah glory and strength. Ascribe unto Jehovah the glory due his name; Worship Jehovah in holy array.
Psalm 29:1-2
Jehovah of hosts is with us; The God Jacob is our refuge.
Psalm 46:7
5. The TY»an3cendance of G-od.
While God is represented as ordering and con- trolling nature and ordering the destinies of Israel and the world He is never confused or identified v/ith nature or man; He is distinct in His being anri above the world,
God standeth in the conf?regation of God; He judgeth among the .e:ods ,
Psalm 82:1
These gods are introduced only to exalt His sup- remacy:
There is none like unto thee among the gods, 0 Lord;
Neither are there any works like unto thy works .
Psalm 86:8
For v/ho in the skies can be compared unto Jehovah?
Who among the sons of the mighty is like unto Jehovah,
A God very terrible in the council of the holy ones.
And to be feared above all them that are round
about him?
0 Jehovah God host.
Who is a mighty one, like unto thee, 0 Jehovah? And thy faithfulness is round about thee. Thou rulest the pride of the sea;
When the waves thereof arise; thou stillest them. Thou hast broken Rahab in pieces, as one that is slain.
Thou hast scattered thine enemies with the arm of thy strength.
Psalm 89: 6-10
In old fol-c-poetry the home of Israel's God
was the Mount of Sinai. Survivals of this primitive
conception lingers in the Psalter:
0 God, when thou wentest forth before thy people ,
When thou didst march through the wilderness; The earth trembled.
The heavens also dropped rain at the presence of God;
Yon Sinai trembled at the presence of God the God of Israel.
The chariots of God are twenty thousand even
thousands upon thousands: The Lord is among them, as in Sinai, in the sanctuary.
Psalm 68:7,8,17.
For the most part the Psalmist thought of God
as being near to save and bless. But occasionally
he seemed afar off:
Why standest thou afar off, 0 Jehovah?
Why hidest thou thyself in times of trouble?
Psalm 10:1
My God, my God, v/hy hast thou forsaken me? Why art thou so far from helping me, and from the words of my groaning?
Psalm 22:1
6. The Eternity of God
The first six verses of Psalm 90 express the Psalmist's conception that God is Israel's refuge, that He alone is eternal; that He is the Sovereign
(
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Disposer of human life;
Lord, thou hast been our dwelling place In all f?;enerat ions .
Before the mountains were brought forth. Or even thou hadst formed the earth and the world, Even from everlasting to everlasting^, thou art God, Thou turnest man to destruction. And sayest. Return ye children of men. For a thousand years in thy sight Are but as yesterday when it is oast. And as a watch in the night
Thou carriest them av/ay as with a flood, they are as asleep;
In the morning they are like grass which groweth up.
In the morning it flourisheth, and groweth up; In the evening it is cut down, and wiethereth.
Psalm 90:1-6.
In this psalm there is a distinction of moral character. The Psalmist feels the oppression of his fate and longs for some solid basis for life. So he cries out to the eternal and changeless God for some- thing immutable and permanent which shall survive him and endure when he himself has passed away.
Robinson contends that some modern western minds hold that eternity is not so much an endless succession of experience as a state in which all experience may be contemporaneous in which time has ceased to exist altogether. The instinct war, to feol rather than reason and to accept experience as its face value. The eternity of God did not consist in His ability to
(
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transcend. Rut one passage seems to imply that
the idea of genuine eternity was held by the Psalmist,
But thou art the same.
And thy years shall have no end.
Psalm 102:27
Whether or not there is any Dhilosophical idea of
infinite duration at least the Psalmist conceived that
Jahweh's life was considerably larger than that of man.
More than once the Psalmist expresses the contrast:
My days are like a shadow that declineth;
And I am withered like grass
Butthou, 0 Jehovah, wilt abide forever;
And thy memorial name unto all generations. (2)
Psalm 102:11-12
The Immanence of God
The immanence of G-od is more implicit than
explicit in the Psalms. It lies in the thought that
all Creation depends upon the activity of God for its
maintenance and progress. If it be true that God made
the world then it is equally true that He remained in
the closest touch with it. Every event in nature v/as
expressly willed and purposed, each was a deliberate
act of God, The storm rises at His commai d:
For he commandeth, and raiseth the stormy wind, Which lifteth up the waves thereof.
(1) T. H. Robinson, The God of the Psalmists
(2) Gomoare Psalms 109:23, 9:7, 10:16
(
They mount up to the heavens, they ^o down again to the depths;
Their soul melteth away because of trouble. They reel to and fro, and stagger like a drunken man.
And are at their wits' end.
Then they cry unto Jehovah in their trouble. And he brinp;eth them out of their distresses. He maketh the storm a calm. So that the waves thereof are still. (1)
Psalm 107: 25-29
He sendeth the rain:
Who covereth the heavens with clouds.
Who maketh grass to grow upon the mountains.
Psalm 147:8
Thou visitest the earth, and waterest it.
Thou greatly enrichest it;
The river of God is full of v/ater;
Thou providest them grain, when thou hast so
prepared the earth.
Thou settlest the ridges thereof;
Thou makest it soft with showers;
Thou blessest the springing thereof.
Psalm 65:9-10 8. The Spirituality of Crod.
The spirituality of God is implied in the thought of God as the living God v/ho by His spirit rules all things and manifests himself in the spirit of man. One Psalmist realizes most vividly that Jehovah is one who knows all thoughts and actions, one frora whose uni- versal presence he cannot escape, one who has fashioned his frame and ordered his life. With profound rever-
Compare Psalm: 65:7
I
{
ence he meditates on these truths in an address
to God, recognizing their mystery and av/fulness, and seeking not to escape from God hut to yield himself more fully to His control and guidance. This thought reaches its climax in Psalm 159:
0 jehovah, thou iE st searched me, and known me. Thou knowest my downsitting and mine uprising; Thou under standest my thought afar off.
Thou sear chest out my path and my lying dov/n.
And art acquainted v/ith all my li^ays.
For there is not a word in my tongue.
But Lo, 0 Jehovah, thou knowest it altogether
Thou hast beset me behind and before.
And laid thy hand upon me.
Such knowledge is too wonderful for me;
It is high, I cannot attain unto it.
Wither shall I go from thy Spirit?
Or whither shall I flee from thy presence?
If I ascend into heaven, thou art there:
If I make my bed in Sheol, behold, thou art there
If I take the wings of the morning.
And dwell in the uttermost parts of the sea;
Even there shall thy hand lead me.
And thy right hand shall hold me.
If I say, Surely the darkness shall overwhelm
me
And the light about me shall be night; Even the darkness hideth not from thee. But the night shineth as the day;
The darkness and the light are both alike to thee For thou didst form my inward parts. Thou didst cover me in my mother's womb.
1 v/iil give thanks unto thee for I am fearfully and wonderfully made:
Wonderful are thy works And that my soul knoweth right well. My frame was not hidden from thee. When I v/as made in secret.
And curiously wrought in the lowest i^art of the earth
57
Thine eyes did see mine unformed substance; And in thy book they were all written. Even the days that were ordained for me. When as yet there was none of them. Hov/ precious also are thy thoughts unto me,
0 TrOdl
How great is the sum of them J
If I could count them, they are more in number than the sands;
When I awake I am still with thee.
Fsalm 139.
IX Grod is Anthropomorphic
As opposed to this eternal spiritually of God
are passages which suggest that God is manlike. As
an anthropomorphic God, he has a face with eyes, ears,
nose and mou t h :
When thou saidst , Seek ye my face, my heart said unto thee.
Thy face, Jehovah, will I seek.
Psalm 27:8
And hide not thy face from thy servant;
For I am in distress; answer me speedily. (1)
Psalm 69:17
The eyes of Jehovah are tov/ard the righteous, And his ears are open unto their cry.
Psalm 34:15
Jehovah, thou hast the desire of the meek; Thou wilt prepare their heart, thou wilt cause thine ear to hear;
l^saLn 10:17
(1) Gomoare Psalms 11:7; 32:8; 34:16, 51:9; 103:2; 105:4; 143:7; 116:2; 143:7; 116:2
Bov; down thine ear unto me; deliver me speedily;
Be thou to me a strong; rock, A house of defense to save me.
Psalm 31:2
Then the chanrels of waters appeared.
And the foundations of the world were laid bare,
At thy rebuke, 0 Jehovah,
At the blast of the breath of thy nostrils.
Jr'salm 18:15
He has arms, hands, and feet:
Arise, 0 Jehovah: 0 'rocl, lift up thy hand; Forget not the poor.
f 39.1m 10:12
The works of his hands are truth and justice; All his precepts are sure,
rsalm 111:7 Thy hands have made me and fashioned me:
Psalm 119:73 Thou hast a mighty arm;
Strong is thy hand, and high is thy right hand,
psalm 89:13
Why standest thou afar off, 0 Jehovah?
Vi^hy hidest thou thyself in times of trouble? (1)
Psalm 10:1
He breaths, swallows and talks:
By thy v/ord of Jehovah were the is avons made And all the host of them by the breath of his mouth.
Psalm 33:6
(1) Compare Psalms 21:8; 83:6; 98:1; 118:12, 16
Jehovah will swallow them up in his wrath,
Fsalm 21:9b. The Lord will laugh at him.
Fsalm 37:13a.
He grows weary and may take a nap:
As a dream when one awaketh; So, 0 Lord, when thou awakest, Thou Shalt despise their image.
Psalm 73:20
Arise, 0 Jehovah, in thine anger;
Lift up thyself against the range of mine
adversaries
And awake for me; thou hast com-nanded judgment.
Psalm 7:6 Awake, why sleepest thou, 0 Lord?
Psalm 44:23a.
He becomes angry and executes vengence upon the wicked
For we are comsumed by thy anger And by thy wrath are we troubled.
Psalm 90:7
Thou answerest them, 0 Lord our G-od.
Thou tookest vengence of their inventions.
Psalm 99:8
Appeals are made to his pride; he must intervene in
his people's behalf for the sake of his own name:
Nevertheless he saved them for his name's sake That he might make his mighty power to be known.
Psalm 106:8
Arise, 0 G-od plead thine own cause;
Remember how the foolish man roproacheth thee
all the day.
Psalm 74:22
Help us, 0 God of our salvation, for the glory of thy name;
And deliver us, and fors;ive our sins, for thy name ' s sake .
V/herefore should the nations say. Where is their God?
Let the avenging of the blood of thy servants v/hich shed
Be known among the nations in our sight. Let the sighing of the -orisoners co'ie before thee
According to the greatness of thy power preserve thou those that are appointed to death; And render unto our neighbors sevenfold into their bosom
Their reproach wherewith they have reproached thee 0 Lord,
So we thy people a^'d sheep of thy pasture Will give thee thanks for ever; We will shovr forth thy praise to all generations, (l)
Psalm 79^9-13 He is provided v/ith a home; sometimes it is in heaven:
Unto thee do I lift up mine eyes, 0 thou that sittest in the heavens.
Psalm 123:1
But out God is in the heavens. (2)
Psalms 115:2a.
Others deiare him to live in Zion:
(1) Compare Psalms 102:16; 109:21; 143:11.
(2) Compare Psalms 102:19
Blessed be Jehovah out of Zion, Who dwelleth at Jerusalem, Praise ye Jehovah.
Psalm 135:21 The strength of the anthromorphism measured the vitality of their relirrion, A God robbed of human traits of character and spiritualized unto a pure passionless Being would be hollow, empty and poor. The anthropomorphic conception gave the vare idea of ''5-od its fullness of content, thus making religion both a possibility and a delic^ht. Robinson believes that the anthropomorphic expressions are only metaphors. The introduction of the attributes of wisdom into the creative process led men to as- sume that what they saw gave them an understanding of Mis nature and power, 10. Qod and Man
A, He is holy
It is in God's dealings with men that something of the character of God is manifest. According to Knud.son, "Holiness, like spirituality, has both a natural or metaphysical and ethical meaning. With us the ethical predominates. Indeed, holiness is about
synonymous with ethical perfection." (1) Holiness
according to Gordon, "is that by which God rises
above men". God surpasses His creatures in
rii2:hteousness, purity e.nd ,o:oodness, and His rule
over men is inspiried by tnese ideals: (2)
God hath spoken in his holiness: I will exult :
Psalm 60:6
Thy testimonies are very sure; Holiness becometh thy house 0 Jehovah, for evermore
Psalm 93:5
For our shield belongeth unto Jehovah; And our king to the Holy One of Israel.
Psalm 89:18
Bless Jehovah, 0 my soul;
And all that is within me, bless his
holy name.
Psalm 105:1
My mouth shall speak the praise of Jehovah And let all flesh bless his holy name for ever and ever.
Psalm 145: 21 B. He is a righteous God.
He deals with men in accordance with the laws that are righteous. All the psalms p;lorif7/ing tho law of God at one and the same time are praises of a rishteous-
( 1 ) A, C, Knudson, The Religious Teachings of the Old
Testament p. 137
(2) A. R, Gordon, The Poets of the Old Testament
p. 156
ness. He does not deal with Israel caprioinusly but justly. In Psalm 9 he appears in the act of ad- ministering justice among men:
Thou sittest in the throne judging righteously.
But Jehovah sitteth as king forever; He hath prepared his throne for judgment: And he will judge the world in righteousness. He will minister judgment to the peoples in rightness.
Psalm 9:4b. 7, 8. Since G-od is righteous, and loves righteousness, in his capacity as judge he cannot but render: To every man according as he acteth.
Psalm 62:12
The same doctrine is more fully stated in the
following Psalm:
The eyes of Jehovah are toward the righteous
And the ears are open unto their cry
The face of Jehovah is against him that do evil.
To cut off the reme-nbrance of them from the earth.
The righteous cried, and Jehovah heard.
And delivered them out of all their troubles.
He is nigh unto them that are of a brokenheart.
And saveth such as are of a contrite spirit. Many are the afflictions of the righteous. But Jehovah delivereth him out of them all
He keepeth all his bones; Not one of them is broken. Evil shall slay the wicked; And they that hate the righteous shall be condemned.
He redeeraeth the soul of his servants;
And none of them that take refuge in him shall
be condemned. (1)
(1) Gomoare Psalms: ll:6f, 75:10, 92:7, 12:125:4f; 147:20, 58:10f.
The above psalms show that God discrim5_nates among his creatures, rewarding the righteous and punish- ing the wicked. The author of Psalm 94 ridicules the prevailing notion that God is indifferent to righteousness and evil.
And they say, Jehovah will not see. Neither will the God of Jacob consider. He that chastiseth the nations, shall not he correct,
Even he that teacheth man knowledge?
Psalm 94: 7, 10 There are among the just those who sometimes doubted the current teaching on the subject of retribution. This appears in such appeals as the following :
Stir up thyself, and awake to the justice due unto me.
Even unto my cause, my God and ray Lord. Judge me. 0 Jehovah my God according to thy righteousness ;
And let them not rejoice over me
Let them not say in their heart Aha, so would
we have it;
Let them not say, we have svmllowed him up.
Psalm 35: 23-25
Awake, why sleepest thou, 0 Lord
Arise, cast us not off for ever.
Wherefore hidest thou thy face,
And forgettest our affliction and our
oppression?
For our sonl is bowed down to the dust Our body cleaveth unto the earth.
Rise up for our help.
And redeem us for thy lovingklndness sake. (1)
Psalm 44: 23-26
C. He is a Ood of Mercy and his mercy
is due to his understanding and frrace;
Like as a father pitieth His children; So Jehovah pitieth them that fear him.
Psalm 103:13
The penitential Psalm 51 and others base their plea
not on the doniands of the law but on the merciful
character of God.
Have 'nercy upon us, 0 God, according to thy lovingklndness;
According to the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity. And cleanse me from my sin.
Psalm 51:1-3
D. The Gracious of God is also set forth
beautifully in Psalm 145: 8-9, 17-21;
Jehovah is gracious, and merciful;
Slow to anger and of great lovingkindness .
Jehovah is good to all;
And his tender mercies are over all his works.
Psalm 145: 8-9.
(1) Compare Psalms 88:14; 139:19ff.
Jehovah is rif?hteous in all his ways. And gracious in all his works.
Jehovah is nigh unto all them thnt call uDon him
To all that call upon him in truth.
He will fulfill the desire of them that fear him
He also will hear their cry and will save them.
He preserveth all them that love;
But all the wicked will he destroy.
Psalm 145: 17-20
E. He is a loving flod.
It is just this combination of righteousness and mercy that makes Him the loving G-od. God's love to those who trust Him is marvelous:
Show thy marvelous lovingkindness ,
Psalm 17:7
and beyond all power to tell:
Many, 0 Jehovah my G-od are the v/onderful works which thou hast done. And thy thoughts v/hich are to us -ward; They cannot be set in order unto thee; If I would declare and speak of them. They are more than can be numbered.
Psalm 4055
His love has continued from eternity:
Remember, 0 Jehovah, thy tender mercies and
thy lovingkindnesses;
For they have been ever of old.
Psalm
and will endure for ever:
0 give thanks unto Jehovah, for he is good; For hi s lovingkindness endureth forever. Let Israel nov7 say.
That his lovingkindness endureth for ever.
Let the house of Aaron now say.
That his lovingkindness endureth for ever.
Let them now that fear Jehovah S&.Y ,
That his lovinf?;kindness endureth forever.
Psalm
It is better than life itself:
So have I looked upon thee in the sanctuary. To see thy power and thy glory.
Because thy lovingkindness is better than life.
Fsalm 65:2/6.
and transcends the dearest of human affection;
When my father and my mother forsake me. Then Jehovah will take me up.
Psalm 27:10
G-od's love is boundless in height and depth; it
moves over the whole circuit of hu^nan life:
I laid me dovm and slept;
I awaked; for Jehovah sustained me.
Psalm 5:12
0 fear Jehovah, he his saints; For there is no want to them that fear him. The young lions do lack, and suffer hunger; But they that seek Jehovah shall not want any good thing.
Psalm 34:9.10.
For thou hast delivered my soul from death; Hast thou not delivered my feet from failing. That I may walk before God In the light of the living? (1)
Psalm 56:13
The Psalmist visualized God's love in image and symbol :
(1) Compare Psalms 4:8, 7:9, 17:8, 34:18, 16:10, 30:3
68
But thou, 0 Jehovah, art a shield about me:
Psalm 3:3
Jehovah also will be a hip;h tower for the oniDressed .
A hip^h tower in times of trouble;
psalm 9:9
Jehovah is my rock, and my fortress and my deliverer:
My God my rock in whom I will take refuge; My shield, and the horn of my salvation, my high tower.
Psalm 18:2 God is our refuge and strength,
Jehovah is with us;
The God of Jacob is our refuge. (1)
Psalm 46:11
In Psalm 117 the permanence of the Divine loving- kindness is guaranteed by ''.rod's faithfulness and truth by which the fulfilment of every promise and the pro- longation of every mercy are sealed to men. Its in- vitation is not only to the individual but to all nations to join in praising Jehovah for his goodness to Israel which recognized that the ultimate object of Israel's calling was the salavation of the world.
Oh praise Jehovah, all ye nations. Laud him, all ye peoples.
For his lovingkindness is great toward us; And the truth of Jehovah endureth for ever. Praise ye Jehovah.
Psalm 117
The Psalmist here magnifies the moral attributes manifested
in (iod's self-revelation, His creative word.
Try '~Co^o^e Psalms: 7:1, 61:3, 62:7, 73:28, 91:9, 94:22
and His providential government. Jehovah loves right- eousness and judgment and there speaks and acts in accordance v/ith t'lese. Therefore the outcorne of all is a v/orld full of God's lovingkindness,
:X1^ GfOd is the Goul's final Satisfaction
Af tht. hart oanteth after the water brooks, So panteth ray soul after thee, 0 God, Kv soul thirsteth for God, for the living; God: '/hen shall I come and appear before God? Jiy tears l:a ve been my food day and night, While they continually say unto me, \7here is thy God?
Why art thou cast down, 0 my soul?
And why art thou disquieted within rae?
Hope thou in God; for I shall yet praise hin.
Who is the help of my countenance, and ray God.
Psrilm 42:1-3,11.
Nevertheless I am continuall with thee:
Thou hast holden my right hand.
Thou wilt guide me v/ith thy counsel.
And afterward receive me to tilory>
' hom have I in heaven but thee?
And there is none upon earth that I desire
besides thee. !v!y Ilesh and my heart faileth But God is the strength of my heart and my
portion forever.
Psalm 75:2 3-25
TJore Limited Conceptions of God Over against these high ethical and spiritual con- ceptions of God there are to be found in the ^-salms some more limited conce^yti on .
A. There is for example the thought of God 8.s king:
Jehovah is King for ever and ever:
Pscilm 10:16
70
For God is the King of all the earth;
Psalm 47:7
Yet God is my King of old.
Working salvation in the midst of the earth.
Psalm 74:12
Thou art my King, 0 God: Command deliverance for Jacob,
Psalm 44:4
For Jehovah is a great God,
And a great King above all gods.
Psalm 95:3
Make a joyful noise before the King, Jehovah.
Psalm 98:6
B. There is the limited sway of God in at least
one Psalm:
Return, 0 Jehovah, deliver my soul;
Save me for thy lovingkindness ' sake
For in death there is no remembrance of thee;
In Shoel who shall p:ive thee thanks?
Psalm 6:4-5
Chapter IV COLLATION AND RESTATEMENT OP
THE VARYING CONCEPTIONS OF GOD DERIVED FROM THE PREVIOUS ANALYSIS
A survey of our analysis thus far reveals the fact that the Psalmists wrote under the dominant conception that the God of Israel was a living God who was personal in that he thoup;ht , felt, and purposively acted. If there was a time in Israel's early history when God was identified, with trees or animals or anything sub-personal, we have no relics or reminiscences of it in the Psalms. F-pom the beginning of Israel's history he stood in the most intimate relation to the life of the people. He revealed himself in their fortunes and misfortunes, in their hopes and fears, in their longings and as- pirations ,
This generally high level of thought in the Psalms is not to be vrondered at, since Psalmody is an instrument of developed religion and as such an indication of a high state of culture. As we noted in a previous chapter many of the Psalms were written for and used in connection with the highly developed temple services and sacrifices, though some of them show the influence of the later synap-offue svstem. The Temple Worship was nearest to the heart and ex- perience of the Psalmist. The type of religion served by the Temple was both sacramental and social.
104, 107, 121, 147:8,9,16-18 praise him as the Creator and Sustainer of heaven and earth. Psalms 7:6, 10:1,12,17 11:7, 18:15, 21:8, 27:8, 31:2, 32:8, 33:6, 34:15, 37:13, 44:23a, 59:1, 69:17, 73:20, 74:22, 89:13, 90:7, 99:8, 103:2, 105:4, 111:7, 116:2, 119:73, 143:7, suggest the anthromorphic character of God while Psalms 63:6-8, 73:25, 139, and 143:10 indicate his eternal spirituality. And Psalms 27:6, 50:14, 72;10, 96:8, 107:22 and 116:17 are clearly ritualistic where sacrifices are important, while such Psalms as 40:6 and 51:61, 17 seem to negate the value of ritual end emphasize the ethical demands of God. In Psalms 86:8, 89:6, and 96:4 God is spoken of as one of many gods while in Psalms 10:16, 44:4, 47:7, 74:12, 95:3, and 98^6 he is the king, and Psalms 83:18, and 86:10 he is the one and only God. How then, are these variations to be accounted for?
It is clear that they can not be accounted for on the old assumption that the Psalms were the product of a single hand, the hand of David. Even if v/e had not such differences as linguistic differences and different historical allusions to guide us, these differences in the thought of God would in themselves be sufficient to negate the theory that the Psalms were written by one person or in one period of time.
of the daily offering, the solemn pouring out of the libation, the silver trumpets of the priests, the melody of the Levitical choirs, are all described by Ben Sirach as being rendered in the presence of God. So also does Ben Sirach bring out the social character of worship, the prostration of all the people before the Most High God, their common prayer, and their common reception of the high priestly blessing. These are differences of attitude towards the ritual among the Psalmists, as there had been differences of atti- tude among the prophets, their teachers, tavards the Temple itself. But even those who know that all the cattle on the mountains are God's and that the sacrifice He most desires is that of the spiritual thanksgiving, know also that it is out of Zion, the perfection of beauty, that God has shone forth.
7/hile God is well nigh universally addressed and thoTjght of as a personal being, there are noticeable variations in the Psalmists' conceptions of Him in relation to the world, to Israel, and to mankind in general •
Thus in Psalm 6 we find the sway of God limited to the land of Israel, or at most this earth: while Psalms 8, 19:1-6, 24, 29, 89:11-12, 74:13-17, 90:2, 95:5, 100:3
Light breaks upon this question when Yie remember the fact that the i^salter extends through a thousand years or more of Israel's history and when we remember further that separate psalms and groups of Psalms arose in connection with different life situations and needs at different times in Israel's history. It is in history that we are able to trace most easily a divine plan. No matter hov/ limited God's outlook at the first may have been, he was never lacking in a purpose or plan. From the beginning he was thought of as having purposed good concerning Israel. This purpose no doubt in the course of centuries came to be thought of in broader, clearer, and more spiritual terms , but as a purpose it was distinct from the outset, and as such implied the free relation of God to human history.
Thus Psalm 6 is evidently reminiscent of an early date vfhen Jehovah was God of the land of Israel and had no jurisdiction over other countries or nations and was not thought of as Amos did as reaching down into Shoel itself.
God as king above all the other Gods would mani- festly be in harmony with that period of Israel's history when she was battling for an independent exis- tence against alien notions and v/hen the saving of her very faith demanded that her God be placed above all
the other Gods in power and control. Thus we find not only prayers for the king as Psalm 22 but also prayers uttered by the king as Psalm 18. Because the kings were the high-priests of their people they used such psalms in worship. In the ancient Oriental world every king was a priest. Consequently he alone prayed for the people, iwost of these kingly psalms belonged to an early period and it was only later that they were altered to include the faithful in general. The best example is found in the prayer: "Hide me under the shadow of thy wings," Wings of Jehovah are never heard of, but we knoiAr of the v/ings of the sun-god which hide the king under their shadow. This figure originated in Egypt where the hawk of Horas stretched out his wings over the king. Just as the lower classes appropriated the pyramids, once the privilege of the kings, so too they took possession of the wings of the God which once had covered the king under his shadow.
God as the sovereignj^.. creator and sustainer and ruler of the world is a thought clearly expressed in the J and E documents. The Psalmists are but voicing this high conception of God m ito implications for faith and trust and obedience. Although there is an appeal to the wonder and majesty of Natixre as God's work, in order to humble man, and although the glory
of God. in the natural world and His joy in it is nothing to man, it is no exaggeration to say that the Old Testament regards Nature simply as the arena for the moral issues of human life. This is apparent in the stories of creation, both the earlier and the later. In the earlier (Gen.2:4f) the interest is focused on the fateful exercise of freedom on man's part. In the later (Gen. 1) tho' the transcendent God now stands outside of and above Nature, as its absolute disposer, ^Is work still culminates in the creation of man. This place of man is stated in the words of the eighth Psalm which marvels at the glory and honour with which God has crowned man. The omnipotence of Jahweh, displayed in the desert or the dungeon, on the bed of sickness of the storm-tossed ship (Psalm 107) is concentrated on man's religious development. The ominsience of Jahweh penetrates the very heart of humanity. In the conversation of Nature^ God's relation to it is conceived to be direct and immediate. This v/ill of God, springing as it does from His moral character, is itself moral. Ke seeks a social end, the fellowship of man with Him through moral obedience. The faith of Israel in its own future shows absolute confidence that the ultirr:ate victor 7/- i s in the hands of its God,
The custom of offering sacrifices was handed down to the Psalmists from earlier ages. Its dominating idea in the pre -exilic period was that of a gift to the deity But in the post-exilic period it was the chief task of the priests to offer burnt -offerings unto Jahv/eh continu ally morning and evening. It was through this sacrifice for the whole community that the Israelite approached Go But God to some of the Psalmists was an ethical spirit, and for these Psalmists, sacrifices in and of themselves could have no value for him. Sacrifices, sacred places and images had had their place in religion. Therefore it is not probable that the practice of offering sacri- fices came to any sudden cessation although the higher ideas of the i^salmists revealed a negative attitude tovfard them.,
Ihe personality of God is also expressed the use of anthropomorphism. The only personality the Psalmist knew anything about vias human personality. To speak of God as a Person was to think of him under the human form The anthropomorphic conceptions are more common in the earlier history of the Hebrews than in later times, but the Psalmists do not avoid it. Therefore, like many other conceptions of God the Psalmists derived their anthropomorphic idea of God from earlier history. The great purpose actually served by these anthropomorphisms
was to emohasize the personality of God. He was a living, acting Being, a Being touched with feeling of our infirmities. J^ie did not stand apart from men but entered into their experiences in a personal way.
Over against the anthropmorphic conception lies the higher idea of Ood as a spirit. I'he physical images and materialistic expressions used of the Deity were wholly subordinate to the thought of his true spirituality, ^s the thought of God and his greatness grew, it was inevitable that a more refined view of spirit should come to prevail. At first, the human form may have been attributed to Jahweh but later this was felt to be inconsistent with his exalted character. So the Psalmists cam.e to regard him, in their higher conceptions, as completely superior to the limits of time and space.
SUMMARY AND CONCLUSION
In tracing the varying conceptions of God down through Israel's history we find that the Psalms are the culmination of Israelitic religion; and that The Psalter was the hymn-hook of the second temple. Although the titles were important in fixing the dates of some of them, there are still more which remain very indefinite. The authorship of the Psalms is equally uncertain. Of the seventy-three psalms ascribed to David most scholars are of the opinion that very few were actually written by the historic David, Rather, they think that the Psalter was a collection of many books of Psalms, If the Psalter is a collection of many books some claim that the Psalms were written at a very early date, possibly a few in the Maccabean period, while others contend that there are no Maccabean Psalms. Most scholars claim that although many of the Psalms may have been written in the pre-exilic period, the Psalter was not collected as such until after the exile.
Investi;Tating the foreign influences of the Psalter we found that the Babylonians apparently did not influence the Psalmists very much, though silimarities of parallelism, rhythm, refrain, and chiasms were found. But this does not prove that
these similarities were ■borrowed from the Babylonians, as the Hebrews were just as capable of expressing!; them- selves in similar linguistic terms.
Although similar comparisons may be found between the Egyptian and Hebrew psalms, it may be said that possibly the i:,gyptians did have some influence upon the Psalmists.
The true conceptions of the I'salmists' thoughts of God can only be found in the j. salms themselves. Thus upon analysis and invostigat ion ve found that the Psalmist discovered God to be a personal God because he knew and willed and carried out his purposes; he v/as a god with whom men oould have fellowship; he was tender merciful and forgiving; According to a few of the Psalmists he was the one and only God v/hile among others he was one among many gods. God's sovereign power ruled both the natural world and the individual soul; he was the ruler and controller of human history, and even the angels were subject to His will. Some of the Psalmists thought God was transcendant , living on Mount Sinai while others believed Him to be very near to save and to bless. Some believed God to be immanent and that all creation depended upon the activity of God for its
maintenance and progress. The highest conception of rjod was his spirituality. Over against this con- ception was that of an anthropomorphic God, as such he had a face, arms, hands and feet, he was capable of breathing, swallowin.T and talking. In God's relation to man he was holy, righteous, merciful, gracious, and loving. His love continued from eternity and endured forever. It was better than life itself and transcended the dearest of human affection.
There are certain manifest values which belong to a collection of Psalms extending through a long neriod of history ^vhich cou.ld hardly be present in a volume of poems by a single author. For one thing the continuity of Israel's life of religion is made clear by the very varieties of thought which we have noticed. Religion has grown; grown from crude and limited con- ceptions of gods to the highest ethical monotheism which the world has knovm, Agreat many if not ell, of the steps of that growth are noticeable in the Psalter. Then there is a sense of reality that comes to us when a Psalm is found to be the expression of faith and ideals arising out of a particular situation at some particular tine in Israel's life. It saves us from ever regarding the Psalm as a bit of empty fancy on the part of some high minded but unhistorical thinker.
On the other hand, the content of a Psalm that is historically rooted in time enables the reader to judge more adequately the spiritual significance of situations out of which the Psalm arose.
Again, the rich variety of moods, experiences and aspirations expressed in the varying Psalms be- come^ as it were voices f^rem men and women passing through similar experiences even now. There is a universality to all true religious experiences. The voices of the past become eternal voices for all -iiankind everywhere. This universal appeal of the Psalter to the spiritual longings and needs of man, is perhaps its richest value.
I
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