Exegesis and Theological Meaning of Psalms 72 - Report Example

Exegesis and Theological Meaning of Psalms 72 Introduction Psalms 72 is not clear about the hip as the title declares that Solomon is the writer yet in verse 20 the conclusion of this psalms seems to declare that this was a prayer of David. This psalms has elements of both historical occurrences and prophetic tendency. It is however notable that this psalms is not quoted anywhere in the new testament as a reference to prophecy. It is widely accepted that this psalms is a royal psalms. The placement of this psalms next to psalms 73 which is the beginning of the third book of the psalms. This psalms in this royal nature, therefore, introduces the future kings of Israel that comes to a close in psalms 89 which is the close of the third book of the psalms. Using this interpretation of the beginning of the kingship of David in psalms 2, ending in psalms 72 and then is temporarily rejected by the closure of psalms 89, it is clear that this psalms also introduces the messianic reign. According to Christopher Seitz, the kingship of David and the reign of Messiah are portrayed in the books of Isaiah and psalms as running parallel (Seitz 150–167). According to this argument, the Davidic kingship fades in the background and finally falls out in 586 BC as the kingdom of God through Messiah rises. This argument makes the 72nd psalms a marker for the fading marker of the reign of David. Thesis The picture that is painted in this psalm and the righteous nature of the king that this psalms describes is clearly a reference to the messianic reign. The similarities of the king described and the righteousness of this king with the messianic prophecy of Isaiah 11: 1-5 an Isaiah 60 through 62. The metaphorical language that is used I this psalms extends beyond the reigns of David and Solomon and after the fall of Jerusalem in 586 BC. The characteristic of the king described is distinguished by the traits of absolute justice, peace, benevolence, righteousness, oppression of the king as well as the relief that awaits his people in the end. This psalms is given exegesis on the account of reference to the righteous, universal, beneficent and perpetual nature of the messianic king and his kingdom. Exegesis As explained in the introduction, it is widely thought that psalms 72 was either authored by Solomon or dedicated to Solomon. This psalms has been described as having four strophes. These are based on the argument that the psalms has four themes that are messianic and kingly in their nature. These are righteous as seen in psalms 72: 1-7, universal as seen in verse 8-11, beneficent as seen in verses 12-14 and perpetual in verses 15-17. However, Charles Briggs has argued that the psalm has three strophes that are each introduced by a prayer in verses 1, verse 8 and verse 15. These prayers are in correspondence to the prayers that Solomon made at Gibeon and during the temple dedication in Jerusalem. The psalms begins with a prayer that refers to God with a name that is more inclusive, Elohim. As a name that was given to God, Elohim embraced all creations and all nations as opposed to the reference of Yahweh that would mean a personal relationship with God from believers and the people of Israel. This in effect relates to the fact that the righteousness and fairness that this psalms attributes to the king is not limited to the nation of Israel and therefore the psalms can be attributed to the reference to messianic reign. The psalmist in this psalm asks God to endow the king with two virtues. These are the justice of God and the righteousness of God (Kaiser 257–270). Note that the reference of God’s justice as opposed to “your justice” is a rendering of the judgments of God or a gift of god to the king in administering justice. The rendering of justice in this psalms refers to the decisions that are made in fairness in governing and judging and especially in regard to the poor, oppressed and the afflicted. The reference of peace and prosperity and righteousness in verses three allude to the relationship between God and man and among men. Righteousness in effect is mentioned as the defining quality for the king in his reign as being, above all, other attributes that this king will uphold. It is mentioned in verse three for the third time. Such righteousness as described in this psalms captures the law of God’s law and the conformity state of the people of God with all that is excellent and good in being right worth the law and word of God. The inclusion of the longevity of time that this king will dispense justice with righteousness is seen in verse 5 where the hyperbole of “as long as the moon and the sun” are used (Wilson 85-94). This perpetual nature of the kingdom of David leading to Messiah’s reign is in line with the promise in 2 Samuel 7:13-16 in the covenant made to David. This supports the claim that this psalms is also a prayer that seeks to remind God to bring to fulfilment all that He had promised. The reference of rain falling on a mown field in verse 6 is seen in other scriptures including 2 Samuel 23 3b-4, Hosea 6:3 and Micah 5:7. It offers a guarantee that the prosperity and peace that is promised will last. It also offers the guarantee of success of any country that is governed with justice and righteousness (Futato 26–56). The other reason in support of this psalm as being messianic is the indication of the beneficial and extensive attributes of the king and the kingdom to the whole world. This is benevolence as seen in verses 8 through 14. The just kingdom according to this psalms extends from sea to sea and to the world’ ends. This kingdom will reach the desert tribes from the fringes of the civilized world. These elements referee to the extent of this kingdom geographically as seen above and militarily through conquering the enemies and causing them to lick the dust. The kingdom will also extend politically as all nations will fall before this king (verse 11) and finally economical as this psalms says that tributes will be brought to this king (verse 10). Finally, this psalms is seen as messianic through the presentation it makes on the prosperous and blessed nature of the just king to all people (verse 15- 19). Once the above conditions were met, the longevity, prosperity and blessedness of the just king would then become reality. The prosperity is explained from the gifts that were given by subject nations to this just king for example Sheba gave gold. Even though the nation of Israel saw prosperity in the time of Solomon, the future prosperity even in unexpected places like mountaintops makes the prosperity worth noting as being in the reign of the messiah (verse 16). The closure of the psalms is done by attributing all the above to God in verse 18- 20. The end of the psalm with a repetition of amen and amen is a guarantee and faith in /god fulfilling the prayer that is offered in this psalms. The Catholic Church also interprets the psalms in a messianic key. The Catholic Church however focuses on the use of the first eleven verses to advocate justice in dealing with the poor. The psalms was given commentary by Pope John Paul II as part of the canticle in a four-week psalter (J.E. 36–84). It emphasizes the need for moral commitment by the authority in government in dealing with the poor. The elements of time and space that these psalms deals within the commentary of the Catholic Church are similar to the above exegesis. The Catholic Church recognizes that messiah king and his just king should inform the love for the poor (“Pope John Paul II on Psalm 72” 1–4). In conclusion, Psalms 72 is a royal psalm with a historical orientation and a prophetic element. The psalms looks at several elements that relate to the traits of the Messiah, the nature of his reign in justice and righteousness and the blessedness and prosperity of the kingdom. The Catholic Church uses this psalms not only in prayer but also in the advocacy for moral commitment by government and authority in dealing fairly and justly with the poor. Works cited Futato, Mark David. Interpreting the Psalms: An Exegetical Handbook. Kregel Academic, 2007. Google Scholar. Web. 23 Sept. 2014. J.E., Tweed. “CHURCH FATHERS: Exposition on Psalm 72 (Augustine).” 63-84, n.d. Web. 23 Sept. 2014. Kaiser, Walter. “Psalm 72: An Historical and Messianic Current Example of Antiochene Hermemeutical Theoria.” Journal of the Evangelical Theological Society 52.2 (2009): 257–70. Print. “Pope John Paul II on Psalm 72.” The Divine Lamp. 1-4., n.d. Web. 23 Sept. 2014. Seitz, Christopher. “Royal Promises in the Canonical Books of Isaiah and the Psalms.” Seitz, Word without End: The Old Testament as Abiding Theological Witness 150–67. Print. Wilson, Gerald H. “The Use of Royal Psalms at the Seams of the Hebrew Psalter.” Journal for the Study of the Old Testament Sheffield 35 (1986): 85–94. Print.  Read More