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... did all this after David died, so if the Psalm was written by David (or at least during the time of David) how would the psalmist know of the hill? Is it another hill; and not Zion? A prophesy, perhaps? Or, a confusion on the dating, error on translation and probably authorship attribution?
Alexander in his Commentary on the Psalms claims that here is no historical occasion to which such a composition (Psalm 24) would seem more appropriate than the removal of the ark to mount Zion. If this is the case, then who installed the Ark in Zion? Was it David and not Solomon? And in connection with this, who wrote the Psalms attributed to David? Is Dr. Thirtle in Frazer's The Authenticity of the Psalm Titles correct in saying that when the Septuagint translation came to be made between 250 - 200 BC, the work fell to men who knew nothing of the liturgical use of the Psalms in the Temple service of praise?
He also reiterates that the glorious tradition of bygone years had passed out of mind, and the translators were, in consequence, without safe and effective guidance since they themselves have no idea of what was the circumstances before and their differences to the present. A lot of researches have already established the authorship of most of the psalms to David but there are still numerous arguments raised to David authorship of the psalms. Basically these contentions are directly related to the titles of the psalms. There are two bases for this, 1) some occasions, characters and circumstances discussed in the psalms are not particularly David in origin given the evidences that these cannot happen during the time of David (as in the case of the building of a temple in Zion in Psalm 24); and, 2) in relation to the first claim, the notation le david in the psalm titles might not just mean that the author is David but rather might mean the hymn is appropriate and fitting for his character and circumstance. The notation is nothing but a reminder and a mark indicating that the particular psalms are in one way or another related to David but not necessarily written by him. The antiphonal song of verses 7 10 highlights and calls attention to the imminent arrival of Yahweh and the kind of welcome the people are expected to give.
The notion that God is above everyone and in His greatness must not be taken for granted is the picture painted for the loyal people by this hymn. The Ark (which was presumably a representation of God) is given reverence equal to the Lord since the Jews believe that God is always in and with the Ark everywhere and anywhere it is taken. The people know that their God is arriving and so everyone (even personifying the doors and gates) were asked to bow down in obeisance to the King of Glory. It calls for the people of God to rejoice and share in the victorious homecoming of their triumphant monarch always ready to protect and save them from harm. This is quite an apt imagery knowing that it was during the time of David when the twelve tribes of Israel were united in peace. The installation of the Ark in Zion is also seen as a significant commemoration and will served as a reminder of this longed for unanimity and harmony between the twelve tribes of Israel under one ruler -- - David, the anointed King of the Land and Yahweh, the Divine Master of all creations.
In the course of the songs unfolding, the word Selah was used twice; each occurring at the end of stanzas two (vss. 3 - 6) and three (vss. 7 - 10) each indicating a sort of break in actions or maybe even a pause before continuing unto the next act or the subsequent group of verses. This word occurred seventy-one times in the psalms (plus three other times in Habakkuk 3) but experts on the language and in the transcription of these ancient writings have several translations for this seemingly common word. Some render its meaning as forever, while others opt for always. Modern scholars point to a word meaning to raise as the derivational root word of Selah and therefore attributed it as a signal for musicians to strike up a louder accompaniment. A few believe that this is a liturgical direction for the people to lift up their voices in blessings and approval. The great difficulty most scholars faced with this term and their varying as well as conflicting opinions on the definition of the term made it very difficult to standardize a single meaning and function for Selah which incidentally is always written in capital letters.
One thing is obvious though the term carries an implication of temporary suspension, a resting of some sort and is therefore plays as a link between thought and reflection or meditation. It is quite observable that when occurring at the end of the hymn, Selah forms a sort of chain that links the preceding psalm with the one exactly following it (cf. Psalms 24 / 25, 3 / 4, 9 / 10, and 46 / 47). Thus, there is a necessity and relevance to include both psalms together in the study.
Perowne some how dealt with providing good summaries of the psalms messages and at the same time offer some helpful interpretations of the works in terms of both Christian and Rabbinic perspectives. But basically, his expertise is with the issues on technical problems arising from the translation from the Hebrew text and other textual problems. Prior studies and conclusion which have been in a way established specifically those concerning the authenticity, antiquity and accuracy of the Psalms particularly the titles are being questioned and challenged by some modern scholars. Edward J. Young is among the foremost critics of the titles attributed to the Psalms. Modern criticisms reject titles given to the psalms as being totally of no value and generally established that these titles were actually added much later after the creation of these ancient writings.
They also surmise that the titles which refer to an event or circumstances in Davids life were simply copied from the book of Samuel. Although the authorship of the psalms has long been established by older generation of scholars, it is still quite interesting and somehow relevant to pay closer attention to these new claims. Modern methods and the technological advancement of man can probably shed more light as to the origin and background of these ancient writings. C. S.
Lewis in his book did not make any assumptions as to the veracity (or lack of) concerning the authorship of the Psalms but rather takes a collegial stance neither moralizing nor supporting any past or recent theories about the historical-literary context of the Psalms. He maintains that the psalms were songs written in the spirit of lyrical poetry and are in fact sung in praise, thanksgiving and even lamentation. It should therefore be taken and analyze in the light of how they were created; as a song and not as doctrinal treatises or sermons even though it is also a fact that some of the psalms tones are doctrinal and liturgical in nature. Psalms should be understood, according to Lewis, as the reflections and musings by the authors as the result of their intense contemplation about God, His Kingdom and the people who praise Him in piety and adoration. Reflections on the Psalms is an enlightening book about the book of Psalms that transcends the culture and language of the past to give more light to the circumstances and situation of the modern world. It is not a interpretation or observation regarding the origin of the Psalms but rather an expression of how devoted people of God are expected to respond and answer the heed of the Scriptures.
The subject of this exegesis, Psalm 24, can be seen as appropriate even with the highly technological advancement of our world today. The psalm can also be read as a laudatory prayer for the Kingdom of Jesus Christ and an invitation for Gods people to receive Him more reverently and differentially this time, His second coming. The world which was given by God to man is still reserved for the Lord as His property and dominion. The earth is Gods and the fullness thereof and as such, Gods people are just tenants of this world. The precious materials that are lodged in the bowels of the land and the fruits it produce, all the beast of the forest, the inhabitants of the seas, everything that we can see including the improvements that man have made through his skills, intelligence and industry are but loaned to Gods children. The utilization of all these things depends on the will of God.
And this alone is a very good reason why man is encouraged to take the path of righteousness and be content with what is allotted to him and not be jealous of others who may have different blessings as they have or aspire for something that is quite beyond their means. The ultimate test for man by God is the ability to enhance and improve what was given to him and work more than what is expected of him to reap the fruits his labors and be worthy to climb the hill of Zion and stand together with the Almighty Lord; rejoicing in the triumphs and victories shared by all men and their God. Works Cited Eiselen, Frederick Carl. The Psalms and Other Sacred Writings: Their Origin, Contents and Significance, Biblical Introduction Series. New York: The Methodist Book Concern, 1918. Fraser, James H.
The Authenticity of the Psalm Titles. MA Thesis, Grace Theological Seminary, 1984. Alexander, Joseph A. Commentary on the Psalms. 1864; rpt. Grand Rapids: Kregel, 1991. Thirtle, James William.
The Titles of the Psalms. London: Henry Frowde, 1904. Young, Edward J. An Introduction to the Old Testament. 2 nd ed. Grand Rapids: W.
B. Eerdmans Publishing Co. , 1950. Perowne, J. J. Stewart. The Book of Psalms. 2 vols.
Grand Rapids: Zondervan Publishing Company, reprint of 1878 edition. Lewis, C. S. Reflections on the Psalms. New York: Harcourt, 1958.
Bibliography Allen, Leslie C. 1983. Psalms 101 - 150, in Word Biblical Commentary. Waco, TX: Word Books. Anderson, A. A. 1972.
The Book of Psalms, 2 vols. London: Marshal, Morgan & Scott. Anderson, Bernhard W. 1983. Out of the Depths: The Psalms Speak for Us Today. Revised and expanded ed.
Philadelphia: Westminster Press. Anderson, George W. 1965. Enemies and Evildoers in the Book of Psalms. Bulletin of the John Rylands Library (48): 18 - 29. Beisner, E. Calvin. 1994.
Psalms of Promise: Celebrating the Majesty and Faithfulness of God. 2 d ed. Phillipsburg, NJ: P & R Publishing. Brueggemann, Walter. 1995. The Psalms: The Life of Faith. Minneapolis: Fortress Press. Bullock, C.
Hassell. 2001. Encountering the Book of Psalms. Grand Rapids: Baker Book House. Craigie, Peter C. 1976. The Book of Deuteronomy. New International Commentary on the Old Testament, ed.
R. K. Harrison. Grand Rapids: William B. Eerdmans Publishing Company. Green, Douglas J "Psalms.
Vol. 1: Psalms 1 - 72 ." Journal of the Evangelical Theological Society. FindArticles. com. 05 Apr. 2008. web is 200109 /ai Kitchen, K.
A. 197778. Proverbs and Wisdom Books of the Ancient Near East: The Factual History of Literary Form. Tyndale Bulletin (28): 69 - 114. McCann, J.
Clinton. 1993. A Theological introduction to the Book of Psalms. Nashville: Abingdon Press. Phillips, John. 1985.
Exploring The Psalms. 2 vols. New York: Loizeaux Brothers Spurgeon, C. H. 1983. The Treasury of David. 7 vols. 1882 - 1887; rpt. , Grand Rapids: Baker, C I (Copious sermon ideas). Terrier, Samuel. 1952.
The Psalms and Their Meaning for Today. Indianapolis: Books-Merrill Company, Inc. Walton, John H. 1991. The Psalms: A Cantata About the David Covenant. Journal of the Evangelical Theological Society (34): 21 - 32. Wilson, Gerald. 1986.
The Use of Royal Psalms at the Seams of the Hebrew Psalter. Journal for the Study of the Old Testament (35): 85 - 94.
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