Psalm 11 – Pertaining to Salomon. Regarding Expectation.
Nickelsburg does not see a reference to a Davidic King in this Psalm[1], roundly missing the first and the sixth verse in which we have a reference first the Elijah anti-type and then to Psalm 5.19, where a personified Glory is said to be the King of Israel. We find that the δόξης θεοῦ αὐτῶν presents an image of Exodus 33.20-23 in which Yahweh is said to allow Moses only to see his glory. Here, that same Glory will be God’s visitation to Jerusalem, which is given instructions mimicking that of a bride who is preparing herself (v7) for her groom. In the first verse, we see a commendation to φωνὴν εὐαγγελιζομένου, a hallmark of Messianic Expectation[2] during this era[3]. Coupled with a reference back to Psalm 5.19, the superscription makes sense then, in that this Psalm pertains strictly to the expectation of the Son of David, Solomon.
This Psalm is also about the gathering of the tribes of Israel from the Diaspora, finding a parallel in Baruch 4.36-5.9. Both passages speak of the gathering of the lost tribes, the garments of Jerusalem, ordering Jerusalem to the high place to watch for her children returning and the leveling of the mountains. Further, Baruch also mentions the τοῦ θεοῦ δόξῃ (Bar 4:37) as a divine attribute. For the author of the Psalm, just as the author of this section of Baruch, a divine agent accomplishes the reunion of the sons of Jacob.
| Psalms of Solomon 11:1 Of Solomon; in anticipation. Blow in Zion on the trumpet to summon (the) holy ones. Proclaim in Jerusalem the voice of him who brings good news, for God has had pity on Israel in visiting them.
2 Stand on the height, O Jerusalem, and behold your children. From the east and the west, gathered together by the Lord. 3 From the north they come in the gladness of their God. From the isles afar off God has gathered them. 4 High mountains has he abased into a plain for them. The hills fled at their entrance. 5 The woods gave them shelter as they passed by. Every sweet-smelling tree God caused to spring up for them, 6 in order that Israel might pass by in the visitation of the glory of their God. 7 Put on, O Jerusalem, your glorious garments. Make ready your holy robe; for God has spoken good concerning Israel, forever and ever. 8 Let the Lord do what he has spoken concerning Israel and Jerusalem. Let the Lord raise up Israel by his glorious name. 9 The mercy of the Lord be upon Israel forever and ever. |
36 Look toward the east, O Jerusalem, and see the joy that is coming to you from God.
37 Look, your children are coming, whom you sent away; they are coming, gathered from east and west, at the word of the Holy One, rejoicing in the glory of God. NRS Baruch 5:1 Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God. 2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting; 3 for God will show your splendor everywhere under heaven. 4 For God will give you evermore the name, “Righteous Peace, Godly Glory.” 5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them. 6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne. 7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God. 8 The woods and every fragrant tree have shaded Israel at God’s command. 9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him. (Bar 4:36-9 NRS) |
[1] Nickelsburg, 241
[2] See Malachi 3.1 and Mark 1.2-3
[3] Matthew 17.10-12
Joel L. Watts holds a Masters of Arts from United Theological Seminary with a focus in literary and rhetorical criticism of the New Testament. His interests include exploring the role of mimesis in human civilization, specifically in the study of religion and media, as well as science fiction and the way in which it has allowed mythology to be explored in light of scientific discoveries of the past century. He is the author of Mimetic Criticism of the Gospel of Mark: Introduction and Commentary (Wipf and Stock, 2013) and a co-editor and contributor to From Fear to Faith: Stories of Hitting Spiritual Walls (Energion, 2013).
Website: → Unsettled Christianity
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