Literary Type
This is a Kingship Psalms which is celebrating the kingship of Yahweh. It portrays God as a king on a throne and his Might and Majesty. His kingship is surrounded by clouds and at the same time darkness with fire and lightening. As seen in the first two verses the psalm starts as a royal hymn that praises God who not only comes with his triumphant procession, but “along with massive power, the actual substance of governance characterized by righteous and Justice(Brueggemann, 1984, page146). The psalm is like a beginning of the God’s reign among his people, and they are seen praises him for his presence among them. On the other hand the congregation is heard telling of the fate of God’s foes, which comes to telling of the final victory of God as ruler. In the second part of this psalm the significance and effects of Yahweh’s rule over Israel and all the people are the issue here.
The Psalmist tells of the effect of God’s power over all other creation. He draws an analogy of the heavens testifying to what God has done to all people, calling to those who are not for him to be ashamed, and we see in this analogy the lesser powers trusting in this new rule of Yahweh. He is singing of God as high above all the heavens and earth with joy for God is the victor of all that are right and good, “ bringing home to the worshippers that the happiness of the new reign is for those that hate evil” (Eaton 2003 page 344). Broyles observes that “the moral imperative to hate evil is clearly not doctrinaire but set within a warm relationship. It applies to those who love the Lord and in turn promises them protection, light and joy” (1999, page 380).
Thus, this psalm is seen as one of the enthronement psalms, we see Lord as King to his throne and the adoration done to him by all the other gods. It is a hymn in praise of God, where the righteous are called to join in. He recognizes the supremacy of God over the entire universe, over other gods’ and men. Knox asserts that “ The chief thing the psalmist has to say is that the Lord reigneth” (1955, page 522).
Movement
The new reign of the Lord is a mixture of celebration and Sorrow. Celebration for them who hate evil and sorrow for them that who love evil. This new reign is also and introduction to human goodness and value to the world. His reign is also goodness and bad news again to those who hate and Love evil. The movement of this psalm seems to move on three stages, the first one is where the Psalmist speaks with images or analogies to tell the enthronement of Yahweh. The second is where he contrasts the shame of those who hate God with the Joy of those who love evil. And finally those who hate evil are being called to rejoice in the lord and to give praise to him.
As we see here the Psalm move s to call all the worshippers to acknowledge God in his throne as the mighty one. Limburg points out that “the earth is called on to rejoice over the Lord’s being king and he is above all gods” (2000, page 328, emphasis mine). He further points out that the psalm ends as it began, on a note of rejoicing. This is celebration and rejoicing of God’s people and the population of heaven. At the very end those that hate evil are promised God’s love and protection which comes as a result of love of God. Eaton sums up the movement of this psalm by saying that “ the psalm resounds in the scene of world wide rejoicing, following the Lord’s victorious battle against the false powers of chaos. It sounds a note of awe, portraying this lord, for all his glory as still sounded by the storm, cloud and darkness” (2003, page 344). As it moves it presents the readers with a perceptive insight about God’s nature among his people, which is present in the extraordinary scenes that are common to men which “ at times may be shrouded in the clouds and thick darkness and at others it may shed light.” (Broyles, 1999 page 380)
Important words and phrases.
Verses 2, Clouds and thick darkness – May be pointing to the coming of God. It may also be speaking figuratively referring to the appearance of God to Moses which was of awe and wonder which surround God as his nature of who he is. Verses 2b, foundation of his throne – may mean the rule of dominion of God. Which as Anderson puts it is “characterized by righteousness and justice” (Anderson, 1974 page 687)
Verses 3, Fire consume foes on every side – presumably this fire surrounds his throne. It burns those who do not hate evil. Anderson suggests that “God is fire and he appears in fire or he may be a devouring fire” (1974, page 688). But he is not without justice and righteousness.
Verse 4, his lighting lights up the world- Thunder symbolizes that appearance of God, like he appeared to the Israelites on Mt Sinai. There is no thunder that does not come with lightening, thus, in his appearance, his light shines in the word which may imply that God is near. 4b the earth sees and trembles – the nearness or the coming of God to his people is something that makes people tremble. It may not be trembling of fear but the tremble of his mightiness.
Verse 5,Mountain melt- for God is the Lord of all, the mountains which are strong and a symbol for stability can not stand his coming.
Verses 6,Heavens proclaim –God’s presence is made to the whole of creation including the heaven which he made. All creation will speak his him.
Verse 7, images are put to shame - may refer to the idols that were worshipped by Canaanites, i.e. graven images which symbolizes a god in place of God. Knox refers to them as “something made by cutting wood, stone, or metal thus worthless”. (Knox, 1955 page 524).
Verse 9, Most high – As described in the Literary session, this is a royal Psalm, thus most high signifies the Power of God. Who is above all others.
Works Cited
A.A Anderson. 1992. The new century Bible Commentary. Psalms (73 – 150)London, WMB Eerdmans Publishing Co. Grand Rapids.
Walter Brueggemann. 1984. The massage of the Psalms A theological Commentary. Minneapolis, Augsburg Publishing house.
Eaton John. 2003.The Psalms. A historical and Spiritual Commentary with an Introduction and
New Translation, London & New York, T & T Clark international.
Graig C. Broyles. 1999. New International Biblical Commentary – Psalms Massachusetts, Hendrickson Publishers- Paternoster Press.
James Limburg. 2000. Psalms. Louisville, Kentucky, Westminster, John Knox Press.
Stanley L. Jaki. 2001. Prating the Psalms – A commentary. Michigan Cambridge, UK William B. Eerdmans Publishing Co. Grand Rapids.
Knox John. 1955.The Interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York.
This is a Kingship Psalms which is celebrating the kingship of Yahweh. It portrays God as a king on a throne and his Might and Majesty. His kingship is surrounded by clouds and at the same time darkness with fire and lightening. As seen in the first two verses the psalm starts as a royal hymn that praises God who not only comes with his triumphant procession, but “along with massive power, the actual substance of governance characterized by righteous and Justice(Brueggemann, 1984, page146). The psalm is like a beginning of the God’s reign among his people, and they are seen praises him for his presence among them. On the other hand the congregation is heard telling of the fate of God’s foes, which comes to telling of the final victory of God as ruler. In the second part of this psalm the significance and effects of Yahweh’s rule over Israel and all the people are the issue here.
The Psalmist tells of the effect of God’s power over all other creation. He draws an analogy of the heavens testifying to what God has done to all people, calling to those who are not for him to be ashamed, and we see in this analogy the lesser powers trusting in this new rule of Yahweh. He is singing of God as high above all the heavens and earth with joy for God is the victor of all that are right and good, “ bringing home to the worshippers that the happiness of the new reign is for those that hate evil” (Eaton 2003 page 344). Broyles observes that “the moral imperative to hate evil is clearly not doctrinaire but set within a warm relationship. It applies to those who love the Lord and in turn promises them protection, light and joy” (1999, page 380).
Thus, this psalm is seen as one of the enthronement psalms, we see Lord as King to his throne and the adoration done to him by all the other gods. It is a hymn in praise of God, where the righteous are called to join in. He recognizes the supremacy of God over the entire universe, over other gods’ and men. Knox asserts that “ The chief thing the psalmist has to say is that the Lord reigneth” (1955, page 522).
Movement
The new reign of the Lord is a mixture of celebration and Sorrow. Celebration for them who hate evil and sorrow for them that who love evil. This new reign is also and introduction to human goodness and value to the world. His reign is also goodness and bad news again to those who hate and Love evil. The movement of this psalm seems to move on three stages, the first one is where the Psalmist speaks with images or analogies to tell the enthronement of Yahweh. The second is where he contrasts the shame of those who hate God with the Joy of those who love evil. And finally those who hate evil are being called to rejoice in the lord and to give praise to him.
As we see here the Psalm move s to call all the worshippers to acknowledge God in his throne as the mighty one. Limburg points out that “the earth is called on to rejoice over the Lord’s being king and he is above all gods” (2000, page 328, emphasis mine). He further points out that the psalm ends as it began, on a note of rejoicing. This is celebration and rejoicing of God’s people and the population of heaven. At the very end those that hate evil are promised God’s love and protection which comes as a result of love of God. Eaton sums up the movement of this psalm by saying that “ the psalm resounds in the scene of world wide rejoicing, following the Lord’s victorious battle against the false powers of chaos. It sounds a note of awe, portraying this lord, for all his glory as still sounded by the storm, cloud and darkness” (2003, page 344). As it moves it presents the readers with a perceptive insight about God’s nature among his people, which is present in the extraordinary scenes that are common to men which “ at times may be shrouded in the clouds and thick darkness and at others it may shed light.” (Broyles, 1999 page 380)
Important words and phrases.
Verses 2, Clouds and thick darkness – May be pointing to the coming of God. It may also be speaking figuratively referring to the appearance of God to Moses which was of awe and wonder which surround God as his nature of who he is. Verses 2b, foundation of his throne – may mean the rule of dominion of God. Which as Anderson puts it is “characterized by righteousness and justice” (Anderson, 1974 page 687)
Verses 3, Fire consume foes on every side – presumably this fire surrounds his throne. It burns those who do not hate evil. Anderson suggests that “God is fire and he appears in fire or he may be a devouring fire” (1974, page 688). But he is not without justice and righteousness.
Verse 4, his lighting lights up the world- Thunder symbolizes that appearance of God, like he appeared to the Israelites on Mt Sinai. There is no thunder that does not come with lightening, thus, in his appearance, his light shines in the word which may imply that God is near. 4b the earth sees and trembles – the nearness or the coming of God to his people is something that makes people tremble. It may not be trembling of fear but the tremble of his mightiness.
Verse 5,Mountain melt- for God is the Lord of all, the mountains which are strong and a symbol for stability can not stand his coming.
Verses 6,Heavens proclaim –God’s presence is made to the whole of creation including the heaven which he made. All creation will speak his him.
Verse 7, images are put to shame - may refer to the idols that were worshipped by Canaanites, i.e. graven images which symbolizes a god in place of God. Knox refers to them as “something made by cutting wood, stone, or metal thus worthless”. (Knox, 1955 page 524).
Verse 9, Most high – As described in the Literary session, this is a royal Psalm, thus most high signifies the Power of God. Who is above all others.
Works Cited
A.A Anderson. 1992. The new century Bible Commentary. Psalms (73 – 150)London, WMB Eerdmans Publishing Co. Grand Rapids.
Walter Brueggemann. 1984. The massage of the Psalms A theological Commentary. Minneapolis, Augsburg Publishing house.
Eaton John. 2003.The Psalms. A historical and Spiritual Commentary with an Introduction and
New Translation, London & New York, T & T Clark international.
Graig C. Broyles. 1999. New International Biblical Commentary – Psalms Massachusetts, Hendrickson Publishers- Paternoster Press.
James Limburg. 2000. Psalms. Louisville, Kentucky, Westminster, John Knox Press.
Stanley L. Jaki. 2001. Prating the Psalms – A commentary. Michigan Cambridge, UK William B. Eerdmans Publishing Co. Grand Rapids.
Knox John. 1955.The Interpreters Bible, Psalms and Proverbs, Nashville, Abingdon Press New York.
