Songs of Ascents. Lesson 14. Psalm 132

Transcription

1 Songs of Ascents Lesson 14 Psalm 132 Objective: To inspire a greater appreciation of the Psalms, more understanding, an understanding that is far richer, more comforting, more encouraging, and more challenging. We have become a culture that values that which is new and innovative, and this has dramatically affected our usage of the Psalms which are part song book, and part prayer book, and part theological treatise, all at the same time. The Psalms have a way of expressing the deep cries of the soul in powerful and evocative ways that draw us ever more deeply into relationship with God. They are time tested, effective, and God-breathed. The Psalms of Ascents in particular provide some additional challenges and it will be the goal of this study to explore; their usage in both ancient and more modern times. A part of our goal is to demonstrate how they can still be powerfully relevant for us today in our pilgrimage of faith. Materials: The Bible, textbooks, journal articles, maps, charts and other resources as may be appropriate. Procedures 1. To examine the ancient usage of these Psalms, and their original context. 2. To seek to understand the meaning and impact that these Psalms had on ancient people. PAGE 1 OF 24

2 3. To endeavor to comprehend how we should understand these Psalms in our modern era while at the same time honoring and respecting the original intent. 4. To allow these ancient Psalms to inspire and challenge our pilgrimage toward greater understanding and deeper relationship with God. PAGE 2 OF 24

3 Psalm A Song of Ascents. O Yahweh, remember for David s sake all the submissiveness; 2 which he swore to Yahweh and vowed to the mighty one of Jacob. 3 I will not enter the habitation of my house, or go up on my bed. 4 I will not give sleep to my eyes, or slumber to my eyelids, 5 until I Qind a place for Yahweh, a dwelling place for the mighty one of Jacob. 6 Behold, we heard of it in Ephrathah; we found it in the Qields of Jaar. 7 Let us go to his dwelling places, let us worship at his footstool. 8 Arise, O Yahweh, to your resting place, you and the ark of your might. 9 Let your priests be clothed with righteousness, let your faithful sing for joy. 10 For your servant David s sake do not cause the face of your anointed one to turn away. 11 Yahweh swore to David in truth; he will not turn back from it: Sons of your body I will set on your throne. 12 If your sons keep my covenant and my decrees this I will teach also their sons, forevermore, they will sit upon your throne. 13 Because Yahweh has chosen Zion; he has desired it for his habitation. 14 This is my resting place forevermore; here I will reside, because I have desired it. 15 I PAGE 3 OF 24

4 will richly bless her provisions; I will Qill its poor with bread. 16 And its priests I will cause to wear salvation, and its pious will sing for joy. 17 There I will cause a horn to sprout up for David; I have prepared a lamp for my anointed one. 18 His enemies I will cause to be clothed with shame, but upon him will blossom his crown. This is the longest of the Psalms of Ascents and as one might expect one of the most controversial, because it seems to give more information for scholars to discuss. Most of the discussion relates to the dating of the psalm. Some want to date it to the time of Solomon, others to the historical situation of the time of Solomon while still others want to date it to a time after the exile. The reason that dating of this psalm is deemed as being so important is that it affects interpretation. One of the things that scholars strive for is precision in their interpretation. By their very nature psalms are designed to be usable in a variety of circumstances by a wide audience. It would therefore seem that methodology for interpretation of the psalms must take this into consideration. The lens with which the psalm is viewed will PAGE 4 OF 24

5 dramatically alter the interpretation by the reader. Some perceive this to be a very negative thing, but it need not be so. These psalms are designed to encourage and challenge pilgrims as they move toward a closer and deeper relationship with God. They are meant to provide real, practical help in this pilgrim journey to all people of all ages. They are by their very nature open to a variety of interpretations. There are several interpretational matters that need to be discussed. The Mirst of these is the antecedent of the feminine sufmixes in verse 6. Scholars have explored numerous possibilities here and it seems that none of these is totally convincing. Each either seems to strain the Hebrew, or our modern imaginations. The majority opinion is that these sufmixes are a reference to the ark, to David s oath, to his efforts, or to God. The primary problem with all of these proposals is that they all suffer from a clear nominal antecedent and from a degree of ambiguity about how each of these interpretations relates to the remainder of the psalm. Because of the parallelism in the psalm it is likely that both sufmixes refer to the same antecedent. After going through a series of mental gymnastics Crow concludes that, though not entirely PAGE 5 OF 24

6 1 satisfactory, the reference here in verse 6 is to the ark. Fretheim also comes to the conclusion that the reference of verse 6 is to the 2 ark. A related question is the meaning of the two terms Ephrathah (א פ ר ת ה) and the Mields of Jaar.( ב ש די י ע ר) Many scholars hold the view that these refer to places related to David bringing the ark to Jerusalem after its sojourn among the Philistines and then its residing at Kiriath-Jearim. A few scholars have come to hold the view that these are not references to place names, but instead general references to geographical zones. In that instance they would indicate something along the lines that echoes were heard throughout the whole land. Some hold another view, but again total consensus does not at this point seem possible. Speculation and debate continue on this very carefully crafted and sophisticated psalm. 3 As I have examined carefully all of the discussions the most logical conclusion at present is to conclude that a central concern in this Psalm is the ark and that in 1 Loren D. Crow, The Songs of Ascents (Psalms ) The Society of Biblical Literature Dissertation Series, Number 148 (Atlanta GA: Scholars Press, 1996), pp Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp Loren D. Crow, The Songs of Ascents (Psalms ), pp PAGE 6 OF 24

7 some manner Ephrathah and the Mield of Jaar relate to the ark. In this I agree with Fretheim, though there may come a day when 4 further light may change my view on this. I will now start at the beginning of this psalm and interpret, as best as I can what I think is going on here. We need to examine the setting of this psalm. There are some who hold that the original setting for this psalm was its usage in the Temple as the Levites and the ark-bearing priests ascended to the 12th step of the Temple. Mitchell considers this psalm to have been used when the ark was Mirst escorted to its new location in the newly 5 completed Temple in the time of Solomon. In such a setting the idea is that the ark would have been moved from its temporary home, i.e. the tent set up to house the ark by David in Jerusalem after moving it from the house of Obed-Edom into the City of 6 David and the tent set up to house it there, to the Temple 7 completed by Solomon. If such is the case, as this psalm was recounted year after year it would have brought to the mind of the 4 Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp David C. Mitchell, The Songs of Ascents (Newton Mearns, Scotland: Campbell Publications, 2015), p Samuel 6:12-6: Kings 8:1-11. PAGE 7 OF 24

8 people this great event and perhaps there was some sort of 8 processional that reenacted this great event. The psalm begins by calling upon Yahweh to remember. It petitions Him to remember for the sake of David the hardships of David. It seeks to call to the forefront the submissive, or painstaking efforts, his spiritual service. Behind this appeal is the concept of solidarity of blessing that accrues from a righteous 9 father to his family (cf. Exodus 20:6). The idea is that a legacy is left behind for the offspring of a righteous ancestor. The psalm, in verse 2, elucidates what the psalmist has in mind with regard to reminding God of what David endured. He swore to Yahweh, he gave a vow to the Mighty One of Jacob. The title here referring to the Mighty One of Jacob is seen by some as an epithet for the 10 ark. This phrase Mirst appears in Scripture at Genesis 49:24, 11 where it clearly is used as a title for God. Some see it as an ancient tribal name. Laato indicates that there are also other 8 Leslie C. Allen, Psalms , Word Biblical Commentary, Vol 21, Revised (Nashville TN: Thomas Nelson Publishers, 2002), p Leslie C. Allen, Psalms , p Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp Corrine L. Carvalho, Psalm 132: A Methodological Inquiry, The Catholic Biblical Quarterly (1995) 57:4, pp PAGE 8 OF 24

9 indications of this protribal tendency in this psalm. Laato also sees the historical setting for this psalm as being in the time of Solomon and referring to the bringing of the ark of Yahweh from 12 David s tent shrine to the temple. Using this time as the setting for the psalm should remind us of the need that David, and Solomon after him, would have had to do things to consolidate Judah with the Northern tribes. It is perhaps the case that using this title is an indication of this desire to promote unity among the tribal groups, which we know now would not survive after the reign of Solomon. David was a master politician, driving out the tribal nature of Israel in a way that brought them to a new unity and with it an era of peace, in the time of Solomon, that Israel had not previously experienced. If indeed this is one of the facets of this psalm it is indeed subtle and would require a good deal of biblical/historical knowledge on the part of the audience to recognize this. Certainly this will have been one of the goals not only of David, but of God as he desired the people to be His unimied people living under His Laws and protection. 12 Antti Laato, Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology, The Catholic Biblical Quarterly (1992) 54:1, pp PAGE 9 OF 24

10 Verses 3-5 then gives us the specimics of the vow made by David. He vows that he will not enter into his house,( ב ית י) or get into his bed, or couch י צ וע י).(ע ל ע ר ש Verse 4, he will not sleep, until, verse 5, he Minds a place,(מ ק ום) for the mighty one of Jacob. Here once again it is easy to interpret this as either a reference to the ark or a direct reference to Yahweh. Obviously there is the temptation to make this a reference to the ark here as we have the words from other parts of the Bible that speak of 13 Yahweh not dwelling in houses as other gods do. It may be the case that then the oath is sworn not only to Yahweh, but to the ark also, but it may be the case that this (The Mighty One of Jacob) is indeed used here as a title, because sometimes there are references indicating that God did dwell in his tabernacle, or the 14 temple. Either way this is interpreted, there is clearly an expression of hope and expectation, on the part of David, to have Yahweh dwell in the midst of His people. This same sentiment is expressed even at the end of the Book of Revelation (21:3) as well as in the expression Emmanuel (God with us) Kings 8:27; 2 Chronicles 6:18; Isaiah 66:1. 14 Exodus 29:46; Numbers 35:34; Deuteronomy 12:11; 14:23; 2 Chronicles 29:6; 36:15; Psalm 9:11; 26:6; Isaiah 8:18; Jeremiah 7:3; Joel 3:17; 3:21; Zechariah 2:10; 8:3. PAGE 10 OF 24

11 Moving on to verse 6, we take this to be speaking of the ark and then we come to this strange phrase Behold, we heard of it in Ephrathah. There have been basically three interpretations of this phrase: Some understand it to be a reference to the region of Kiriath-Jearim; most scholars see it as a reference to Bethlehem; and Minally some see it as a reference to Ephraim where the ark was prior to its capture by the Philistines. The most likely meaning is that Ephrathah is a reference to Bethlehem, which was the original starting place, the place where David Mirst heard of the 15 ark. The Mields of Jaar is most likely here a synonym of Kiriath- 16 Jearim. The place where the ark resided after the Philistines returned it. This is the most plausible explanation, though as one might expect there is considerable debate on this issue. Verse 7 then once again speaks of his dwelling place, and this time it makes reference to his footstool. At 1 Chronicles 28:2 the ark is described as a footstool רג ל י) (ל ה דם of God. It is likely that the wording here is a either a reference to the ark, or to the Temple as a whole. Cross believes that the word used in verse 15 Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp Thijs Booij, Psalm 132: Zion s Well-Being, Biblica (2009) 90:1, pp PAGE 11 OF 24

12 5 and 7 (מ ש כ נ ות) should be taken to mean encampment. 17 Verse 8 makes the request of Yahweh to rise up,(ק ומ ה) or in other words to move to the resting place that will be identimied. The expectation of this request is for Yahweh and the ark to rest in the same place. There is no indication that Yahweh is tired. The idea is that this will be a place where he will dwell in a manner in some way similar to the way humans dwell in a house. The ark is here associated with the concept of might. It was often associated with conmlict and combat, but also with the mighty deeds of God such as crossing the Jordan on dry ground. Verse 9 indicates a cultic association for this dwelling place and the petition is for the priests of Yahweh to be clothed with righteousness. As we have often seen in the history of Israel this was not always the case as with the sons of Eli and the sons of Aaron. The realization of a dwelling place for Yahweh will also affect those who are faithful.(ח ס י ד י ) This is a term used to this day for a sect of the Jews; Hasidic (faithful) Jews. They are those that are marked out for their faithfulness to Yahweh. These 17 Frank M. Cross, Jr., The Priestly Tabernacle, in David Noel Freedman, G. Ernest Wright, eds., The Biblical Archaeologist Reader (Garden City NY: Anchor Books Doubleday & Co. Inc., 1961), p. 225, n. 28. PAGE 12 OF 24

13 faithful will shout, or sing for joy. They will be a joy Milled people, not some miserable stone faced people. Verse 10 then returns to a petition once more calling upon God to not turn away his face, his favor, from the face of his anointed.(מ ש יח ) The word used here is Messiah, and for us this is a loaded term referring to God s special anointed one, but it could also be a reference to the anointed, the king of Israel, as in the case of Solomon. In some senses either of these understandings yields much the same meaning. The psalmist is pleading on the basis of David and particularly the seeking to Mind a place for the ark to rest and as a dwelling place, or encampment for Yahweh. You have to wonder in some senses who this reminder is for? Is there the chance that God has forgotten? It is likely that this reminder is more for those who would be singing the Psalm than for God. There is no real indication that there is a danger that God will forget his oath. There is however a chance that the one who is serving as king will indeed forget this special blessing and fail to walk as he should. This in fact happened with Solomon and so many after him who PAGE 13 OF 24

14 would serve as king. This also may be a reminder to the people that this person who is king is in fact God s anointed. Verse 11 seems to validate the idea that the reminder is more for the audience than for God. This will become even more apparent as we progress forward into verse 12. God swore (נ ש ב ע) a reliable, a sure, or in truth, an oath to David that he will not turn His back on David and that he would in.(ל כ ס א ל ) throne perpetuity set one of David s sons upon your There is much discussion about whether or not this promise is conditional, or not. Verse 12 seems to anticipate that this would be a question on people s minds. Verse 12 begins with that little conditional word if.(א ם) This powerful little words lets us know immediately that this oath that God swore to David was indeed conditional. It was based in the covenant tradition of the Near East where there was, unless otherwise state, always the expectation that covenants were conditional. To be fair, this is not stated elsewhere. Our passage here in this psalm is unique in that 18 it states the condition. 18 Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp PAGE 14 OF 24

15 With this being the case Fretheim proposes the idea that some type of covenant renewal ceremony must have taken place in the context of the whole proceeding. His idea is that after the oath of Yahweh there would have been some kind of oath from the king. If such a ceremony took place it appears that it would have taken place in a context where there is an audience made up of the 19 people under the king s rule. If that is the case then there appears to be the expectation on the part of the people to be involved as witnesses and perhaps even advocates for the king upholding such a covenant. Verse 12 goes on to indicate that this covenant is an unending covenant (ע די ע ד) that will have the added feature of Yahweh teaching ( δῐδάσκω (ל מ ד- these sons of David and their sons. This teaching is intended to insure that these sons will sit upon the throne. If they will heed it and learn then the covenant will be fulmilled. This conditional element causes consternation on the part of many as they then say then the idea of the unmerited favor of God is not here. Such a naive and simplistic understanding fails to properly take into consideration the context and the sovereignty 19 Terence E. Fretheim, Psalm 132: A Form Critical Study, Journal of Biblical Literature (1967) 86:3, pp PAGE 15 OF 24

16 of God. We often try to simplify things in a fashion that distorts the meaning of words. What is taking place here in this psalm is based in the ancient traditions and understanding of Israel and the Near East. If we go to Deuteronomy 9:27 the concept of appealing to Yahweh based on the ancestors is powerfully prominent. Here the concept seems to be put forward that even when Israel lacks the necessary merit, appeal is made for mercy based upon the merit of the righteous ancestors. The role of Israel was to serve as a collective link between God and the world. Therefore God s granting of undeserved mercy to the descendants of the righteous is for the benemit of others. There is purpose in God s choosing and it is an expression of His mysterious love. We 20 should always be asking the question, Why me? There is tremendous complexity in the issue of choosing, or election on the part of God. It is a deep and complex subject with many nuances and perspectives. One need not however doubt that the gift of election is free and unconditional; yet it is still necessary for us to respond rightly so as to enter into the gift and appropriate it. This is crucial. At its heart this is where the 20 R. W. L. Moberly, Old Testament Theology (Grand Rapids MI: Baker Academic, 2013), pp PAGE 16 OF 24

17 dynamics and the essence of love come into play. Election cannot simply be reduced to some kind of mechanistic formula. There is a tension that is necessary. There is the unconditional gift and at the same time the indispensable responsiveness that rests at the heart of the dynamics of love. The gift of election comes in the 21 context of love that must elicit a response. Coming back to our text this same type of tension and dynamic stands as the backdrop for this Psalm. Though this is difmicult and seemingly complex for us in the modern world it was not for the original audience, or even generations that would come after, because they were not trying to reduce what was said in a picturesque and artistic psalm to some form of mathematical formula. They understood the nature of covenant, election, and love, in a relational manner that supersedes and stands outside mathematical precision and formulaic, transactional ideology. Thus in verse 13, the psalmist proceeds using the term chosen.(ב ח ר) In this they will have understood that Yahweh chose Zion. It was his decision, it was his desire.(א ו ה) It was the sovereign choice of the creator of the universe. There is no 21 R. W. L. Moberly, Old Testament Theology, pp PAGE 17 OF 24

18 question about whether this is fair, or right here. Of course it is fair and right it is the choice of Yahweh. If the decision were to be based on what is fair and right then none would survive, all would be condemned. We see this sentiment powerfully expressed by 22 Paul in Romans 3. There is a paradox that exists between mercy and justice. If God fully applies justice none has a hope, so mercy comes to bear and God applies mercy according to his sovereign will. If God chooses to respond to something from a group, or a person it is His divine prerogative and not some form of mechanical formula; it is based in relationship. As we move on to verse 14, there is the proclamation from Yahweh that this (Zion) is my resting place (מ נ וח ת י) forever. It is His resting place because he has desired it to be so. The next verses then expounds on the consequences of this decision by Yahweh. Verse 15, He will bless its provisions and satisfy its poor with food (bread). In verse 16, he indicates that he will cause Zion s priests to be clothed with salvation.(י ש ע) They will 22 Romans 3:21 But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, 23 since all have sinned and fall short of the glory of God; 24 they are now justiqied by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a sacriqice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; 26 it was to prove at the present time that he himself is righteous and that he justiqies the one who has faith in Jesus. NRSV PAGE 18 OF 24

19 perform their tasks, their ministry, as agents clothed in the salvation of Yahweh. The word used here is the root word for the name of Jesus (Yeshua). The faithful will shout joyously. Here we Mind the answer to the previous petitions of the psalmist in verse 9. Verse 17, Yahweh will cause a ( ק רן) horn to sprout up from David. Some think that this is a reference to Solomon, others to the Messiah (my anointed one). It could easily mean both and even be a reference to the Davidic kingship, but I believe that as I read this passage through Christian eyes, it is ultimately a reference to Jesus the Messiah. Verse 18 ends by indicating that the Messiah s enemies will be caused by Yahweh to be clothed with disgrace. All the previous petitions are answered far beyond what was expected. This is a psalm of powerful imagery and promise challenging its audience to respond humbly and faithfully to Yahweh as David did. PAGE 19 OF 24

20 Synopsis This is by far the longest of the Psalms of Ascents and one of the more complex. Saying that, it also is Milled with a richness and a beauty that is certainly reminiscent of the other Psalms of Ascents as well as extremely challenging to those who walk the pilgrim pathway. This Psalm focuses on David and his devotion to Yahweh as a central element in a manner that causes a reciprocation on the part of Yahweh. It begins with a focus upon the oath sworn to Yahweh by David. David had a deep concern that a place on the earth should be identimied as the place of habitation for Yahweh. He was willing to suffer and deprive himself until he found this place. This dwelling place was to be a place to be a focal point of worship of Yahweh who is described as the Mighty One of Jacob. This title perhaps remlects that an element of this psalm is to promote unity, especially between Judah and the tribes of the North. The ark of the covenant is a central element in this psalm as the furniture upon which God would rest his feet in the habitation that was identimied. Verses 9-10 serve to petition Yahweh to clothe the priests with righteousness and to let the faithful sing for joy. This PAGE 20 OF 24

21 seems, at least to me, to be a call for unity based upon the blessings of God. The basis for the expectation of Yahweh answering this set of petitions is an oath sworn by Yahweh to David. This oath focused upon one of David s sons being set upon his throne and then a perpetual, though conditional oat of kingship. We then pass at verse 12 to the conditional nature of this oath. We are also told at this point that it is indeed a covenant. The condition calls for the sons of David to keep the terms of the covenant and with this there is the further promise that he would teach them. At verse 13, the psalm moves back to the theme of the choosing of Zion as the habitation of God. It will be his resting place forever because he has chosen it, based on his desire. Because of this choosing, blessings will come to Zion in the form of provisions and particularly food for the poor. These blessings are the proclamation of Yahweh and in verse 16 the list of these blessings continues as the petitions that were given previously are answered and the priests are said to be clothed with salvation and the pious will sing with joy. A great promise is made regarding a horn sprouting from David that has been taken by Christians to be a reference to the Messiah. For PAGE 21 OF 24

22 other interpreters this has been seen as a reference to Solomon. Finally, at verse 18 the psalm ends with a proclamation of what Yahweh will do for the enemies of Zion. He will cause them to be clothed with shame while the crown of the Messiah blossoms. PAGE 22 OF 24

23 Questions 1. What are some things in your life that are different because of your faith? 2. What are some ways that members of your family in the past have shown their devotion to God? 3. What type of legacy would you like to leave to your family as a result of your faith? 4. How has your family s faith legacy changed your life? 5. Where are some places that you go to worship God? Why? 6. What are some things that you would like God to bring about as blessings in your life? Why? 7. How does it make you feel to know that God blesses people for the faith of their ancestors? Why? 8. What are some ways that we can keep covenant with God today? 9. What are some things that you would hope for God to teach your children? Why? 10. What do you think it means for God to choose something, or someone? 11. As we think about the blessings that God promises Zion in this psalm what can we learn about His nature? PAGE 23 OF 24

24 12. What are some things that cause you to sing for joy? 13. How does the faithfulness of God to David make you feel about God? Why? 14. Why do you think there is a promise of putting to shame the enemies of God? 15. What are some things that this psalm brings to your mind? 16. What do you think it means for God to be sovereign? PAGE 24 OF 24