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Psalm of Solomon 17 is by far the most significant section of the collection. The Psalm describes a Davidic, messianic figure who will purge Jerusalem of Gentiles, gather the exiles and lead them in righteousness and shepherd the Lord’s flock in righteousness. This lengthy Psalm draws on the canonical Psalm 72 and is witness to fervent messianic hopes among some strands of early Judaism. The belief a messiah would soon appear and liberate Jerusalem from their Roman oppressors ultimately culminates in the first Jewish Revolt and the destruction of Jerusalem in A.D. 70. See also my post on Messianic Hopes and the Jewish Revolt.

Popmey's Seige of Jerusalem, Painting by Jean FouquetPsalm of Solomon 17 describes the activities of a “lawless one who lays to waste our land” (17:11). From the vivid imagery of verses 11-20 it is difficult to say this person is a Gentile, although he does things in Jerusalem that “gentiles do for their gods in their cities” (v. 14). He drives de devout ones from Jerusalem and they take refuge in the wilderness (v 17). The most common view is this lawless one is Pompey and the psalm represents the messianic expectations of the Pharisees. Julius Wellhausen suggested the psalm reflects the political unrest at the time of Aristobulus II and Hyrcanus II.

Although it seems clear enough that Psalm of Solomon 2 refers to Pompey as one who defiled the sanctuary (Ps.Sol 2:1-2), the identity of the lawless one is less obvious in Psalm 17. Kenneth Atkinson challenged the consensus view that Pompey is the lawless one by arguing the Psalm refers to Herod the Great. After he was appointed king of Judea Herod was forced to attack Jerusalem in order to secure his territory (37 B.C.) He was assisted by the Romans According to Josephus (Ant. 14.16.2, §475-81), “they were murdered continually in the narrow streets and in the houses by crowds, and as they were flying to the temple for shelter, and there was no pity taken of either infants or the aged, nor did they spare so much as the weaker sex; nay, although the king sent about, and besought them to spare the people, yet nobody restrained their hand from slaughter, but as if they were a company of madmen, they fell upon persons of all ages, without distinction.” Herod’s siege of the city took place in a sabbatical year which led to a famine and increased the suffering of the people. After securing Jerusalem Herod murdered the last of the Hasmonean dynasty (Antigonus II, Aristobulus III, and Hyrcanus II). Atkinson therefore dates Psalm of Solomon 17 sometime between 37 and 30 B.C.

The defenders of Jerusalem considered Herod a foreign invader, and the capture of the city must have appeared as an apocalyptic invasion anticipated by the Hebrew prophets. Josephus says “Now the Jews that were enclosed within the walls of the city fought against Herod with great alacrity and zeal (for the whole nation was gathered together); they also gave out many prophecies about the temple, and many things agreeable to the people, as if God would deliver them out of the dangers they were in” (Ant. 14.16.1, §470). There are two important items in this description. First, the whole nation was gathered and fought against Herod with zeal. Allowing for obvious exaggeration, this zealous gathering to resist the foreign invader, Psalm of Solomon indicates the son of David who is coming will smash the arrogant sinners (17:22-24) and gather “a holy people” (17:26).

Second, the zealous ones in Jerusalem “gave out many prophecies about the temple.” Although written after these events, Psalm of Solomon 17 contains the sorts of prophecies one might expect when the lawless gentiles are slaughtering people in the streets of Jerusalem. The description of the coming son of David in verses 21-25 is a collection of allusions to messianic texts in the Hebrew Bible. Atkinson compared several texts from Qumran which indicate the Qumran community also expected a Davidic king (4Q161; 4Q285; 4Q252; 4Q174) who would be a warrior (4Q161; 4Q285; 4Q252; 4Q174) and a righteous ruler (4Q252; 4Q174) (Atkinson 458). Atkinson observes that the authors of Psalm of Solomon 17, the Qumran texts, and the book of Revelation are usually regarded as pacifist, but they all looked forward with “apparent eagerness to great bloodshed and annihilation of their enemies” (460).

I would suggest Josephus’s description of the final defenders of the temple in 37 B.C. as “zealous” may indicate they were not as pacifistic as commonly thought. Although there was an expectation of a Davidic warrior king who would smash Jerusalem’s enemies, the zealous ones in 37 B.C. (or A.D. 70) were willing to join Phineas, Elijah and Judas Maccabees and defend the land against foreign invaders.

Whether this Psalm reflects the siege of Jerusalem at the time of Pompey or Herod, I agree with Atkinson’s conclusion to his article: the actions of Jesus at the triumphal entry and his “rampage in the temple” (as he puts it), as well as Jesus’s prediction of the destruction of the Temple would have resonated with the hope for a Davidic warrior messiah. Jesus’s intention to “give his life as a ransom for many” (Mark 10:45) was a shock even to his closest followers.

 

Bibliography: Kenneth Atkinson, “On the Herodian Origin of Militant Davidic Messianism at Qumran: New Light from Psalm of Solomon 17,” JBL 118 (1999): 435-460.

Psalm of Solomon is another example of two-ways theology. There is a sharp contrast between the righteous (δίκαιος) and the sinner (ἁμαρτωλός). In this psalm, the difference between these two types of people is that the Lord has mercy on the righteous, devout person who fear him (13:12). The title of this psalm is a comfort or encouragement (παράκλησις) for the righteous. By properly understanding suffering the righteous person acknowledges they have been protected by the mercy of the Lord.

Two roads, two ways to liveThe first four verses of this psalm reflect the experience of the righteous. Although they suffer calamity, “the right hand of the Lord” covered them and they were spared. The right hand is βραχίων, literally the arm of the Lord. This is the regular expression for the Lord’s power in the Hebrew Bible. In Exodus 15:16, for example, the mighty arm of the Lord protected Israel as they came up out of Egypt. LXX Psalm 76:16 [ET 15] uses the word to describe the redemption of Israel: “You with your arm redeemed your people, the children of Jacob and Joseph.”

The writer says the Lord protected the righteous from sword, hunger, death and “wicked beasts.” This list sounds like the typical description of the dangers for the Jewish people in exile (Ezek 14:13-23, for example), but these also resonate with Paul’s famous line in Romans 8:35: “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?” or the suffering listed in 2 Corinthians 11:19-32. In 1 Corinthians 15:32 Paul says he “fought wild beasts” in Ephesus. Commentators usually take this as a metaphor for some sort of persecution. Both the psalmist and Paul agree suffering is not something to fear since the Lord protects the righteous. The difference is the psalmist says the Lord protected him from even meeting these things (v. 4) while Paul saw suffering as his participation in the suffering of Christ.

In fact, the righteous may suffer, but that suffering is discipline rather than judgment (13:7-10). The psalmist understands suffering as punishment for sin done in ignorance (v. 7). God is admonishing the righteous like a beloved child (v. 9). Verse 7 calls this suffering the “discipline of the righteous” (ἡ παιδεία τῶν δικαίων). In Psalm of Solomon 8:29 Israel’s suffering is described as discipline, calling to mind the common metaphor of Israel as an unruly child who needs to be disciplined (Hosea 11, for example).

The psalmist may be thinking of a text like Proverbs 3:11-12, “My son, do not despise the LORD’s discipline (παιδεία) or be weary of his reproof, the LORD reproves him whom he loves, as a father the son in whom he delights.” Hebrews 12 also cites this verse from Proverbs to encourage Jewish readers to endure suffering as discipline from the Lord. But again there is a difference, the writer of Hebrews does not suggest his readers are being punished for sin when they face hostility on account of their faith in Jesus as Messiah.

The psalm concludes by repeating the contrast between the righteous person and the sinner. The righteous will go on forever but the sinner will be taken away for destruction (ἀπώλεια, 13:11-12). This is common to two-ways texts like Psalm 1, but it is a regular feature of Jesus’s parables as well. At the harvest (the final judgement), the righteous are like wheat gathered up and stored in the barn, the unrighteous are like weeds thrown into a fire and destroyed (Matt 13:24-30). When the messiah comes he will separate the nations like sheep from goats. The sheep are welcomed into the kingdom of God and eternal life (Matt 25:34, 46) but the goats are cursed and sent “the eternal fire prepared for the devil and his angels,” to eternal punishment (Matt 25:41, 46).

According to this psalm, although the righteous may suffer discipline in this life, the Lord’s mercy is on the devout person who fears the Lord (13:12).

This psalm stands in the Jewish wisdom tradition by condemning the lawless and slandering tongue. The writer uses the adjective παράνομος, a word appearing in the LXX some 73 times, most often in wisdom literature. In Proverbs 3:32, for example, every lawbreaker is impure before the Lord. The writers of the Psalms of Solomon use the word eleven times (see 4:19 for example, may “the bones of the lawless before the sun in dishonor,” a phrase repeated in 12:4). This is not some breach of a pharisaical tradition. The only appearance of the word in the Septuagint translation of the Torah is Deuteronomy 13:14, the lawless who entice people to commit idolatry. In Judges 20:13 it describes the men who raped and killed the Levite’s concubine. It is the kind of rebellion which must be uprooted and cut off from the land (Prov 2:22).

In this psalm, the lawless are known by the way they speak (12:2-3). Their words are “in diversity of twisting” (Lexham LXX). A visit from the lawless one will fill a home with a false tongue. The speech of this person is like a fire which scorches beauty. With glee the lawless one will burn down your house through their lies.

The tongue is often compared to fire in wisdom literature (Ps. 120:3; Prov. 16:27; 26:21; Isaiah 30:27; Sirach 28:12-26).

Psalm 120:3 (ESV) What shall be given to you, and what more shall be done to you, you deceitful tongue?

Proverbs 16:27 (ESV)  A worthless man plots evil, and his speech is like a scorching fire.

Sirach 28:12–12 (NRSV) If you blow on a spark, it will glow; if you spit on it, it will be put out; yet both come out of your mouth. Curse the gossips and the double-tongued, for they destroy the peace of many.

Like James 3:5-6, the tongue is compared to a fire which “scorches beauty” (PsSol 12:2). James and Psalms of Solomon both use the verb φλογίζω. This verb is rare in the LXX, but it has the sense of intentionally setting a fire to destroy something. For example, in 1 Maccabees 3:5, Judas searched out people who broke the Law and “he burned those who troubled his people.” Although most Americans know about how a careless fire can burn thousands of acres, James may have in mind a pyre, wood stacked to make burn quickly (the NEB has “a huge stack of timber” (see Sophie Laws, James, 147).

Rolling Stones TongueAlthough the psalmist began by calling on God to save him from these lawless people, in verses 4-6 he turns to cursing the slanderous and blessing the “quiet person who hates injustice.” He prays that the bones of the lawless be scattered far from those who fear the Lord. Denying someone a proper burial is the ultimate dishonor. He asks God to destroy the slanderous tongue in “flaming fire far from the devout.”  The phrase flaming fire (πυρὶ φλογὸς) appears in 2 Thessalonians 1:8: when the Lord returns with his mighty angels he will inflict vengeance on the ones who do not obey the gospel of the Lord Jesus Christ with “flaming fire.”

Once again, this is not far from James 3. James says the tongue starts a fire that sets the course of one’s life. Like a bit or a rudder, misuse of one’s words steers a life one direction or another. Think of a “white like” which requires increasingly more complex lies to cover the first lie. Many political scandals are a series of cover-ups of an initial lie. For James, the person to starts out speaking foolishly will have their live altered by that lie in ways that cannot image. In fact, the tongue can start a fire that is stoked by the fires of Hell. That new trajectory for one’s life leads to Gehenna! Like Psalm of Solomon 12:4, the slanderous speech of the lawless one will result in “flaming fire.”

But the psalmist blesses the quiet person who lives peacefully at home. Paul also describes the ideal Christian life as living quiet, peaceful lives in 1 Thessalonians 5:13-14, 2 Thessalonians 3 and 1 Timothy 2:3-4. James 3:17–18 includes peacemaking among seven virtues which characterize the righteous. For the psalmist, the righteous are those who “hate injustice (12:5), similar to Psalm of Solomon 5. When I commented on that Psalm I drew the analogy to the sort of “religion God accepts” based on James 1:27. James and Paul both stand within the same stream of Second Temple Jewish wisdom literature as Psalms of Solomon 12 by contrasting a life of wisdom (quiet, peaceful, respectful) with the slanderous unthinking speech of the lawless ones.

R. B. Wright points out this psalm resonates with Baruch 4:36–5:9 and has clear allusions to Isaiah 40-55. Since the author seems to know Sirach, Baruch cannot be dated any earlier than 180 B. C., but it could very well be written any time before A.D. 135. Doran Mendals concludes “At the present stage of research, the question of dating must remain open” (ABD 1:620). It is likely both Psalms of Solomon 11 and Baruch use material from Isaiah 40-55 in similar ways to look forward to the return of the scattered exiles to Zion.

The Psalm begins with the command to “Sound in Zion the signal trumpet of the sanctuary” (11:1). To sound a signal trumpet can call Israel to mourn over the state of the Temple. For example, when the temple was liberated the army assembled on Mount Zion and when they say the temple was desolate and the altar profaned, they “mourned with great lamentation” and fell to the ground, “when the signal was given with the trumpets, they cried out to Heaven” (1 Macc 4:36-40).

But in this case the metaphor is positive. In Psalm of Solomon 11:1 a voice is announcing the good news of the return of the exiles to Zion. This announcement of good news is a possible allusion to Isaiah 52:7. There a watchman lifts up his voice as he sees the returning captives coming back to Zion. The good news in Isaiah and Psalm of Solomon 11 is the end of the exile. The phrase “good news” appears in the New Testament as well, especially in Luke. The angel Gabriel came to announce good news to Zechariah (Luke 1:18) and Mary (2:10); John the Baptist preached good news to the people (Luke 3:18) and Jesus’s preaching is good news to the poor (4:18; 4:43; 7:22; 8:1; 16:16). Some New Testament scholars have seen a Roman background to “good news” (εὐαγγέλιον) since an announcement concerning the emperor may be described as “good news.” But it possible to read Luke’s use of good news within the world of Second Temple Judaism, the “good news” announced by the Gabriel, John and Jesus is the end of the exile.

Old Compass showing East and WestThis is the case for the few likes of Psalm of Solomon 11. Verse 2 compares the return of captives is compared to children coming from the north, east, west and “far distant islands.”  Like Isaiah 40:4, the Lord will make their paths level and Israel will be supervised by the Lord himself (verse 6). Like Isaiah 40:18-20 and Baruch 5:7-8, the Lord will make the desert bloom like a forest so that their journey will be easy and pleasant.

In Matthew 8:11 Jesus says “many will come from the east and west to recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven.” The identity of those who enter the kingdom in Matthew 8:11-12 is a matter of discussion in recent scholarship. Since Jeremias, the majority opinion is that the included “many” are believing Gentiles and that the excluded “sons of the kingdom” are unbelieving Jews (Jesus’ Promise to the Nations, 51). However, Dale Allison challenged this consensus opinion by arguing that the “many from the east and the west” are Jews from the Diaspora rather than Gentiles replacing Jews at the eschatological feast (“Who Will Come from East and West? Observations on Matt 8.11-12 /Luke 13.28-29,” IBS 11 (1989): 158-70). Allison points out that there is no text in the Hebrew Bible or the Second Temple Period which describes Gentiles as coming from the east and west. Isaiah 59:19 describes a pilgrimage from the east and west when the Redeemer comes to Zion for those in Jacob who have turned from transgression.  Psalm 107:3 describes Israel coming from the east, west, north and south.  Philo (Spec. Leg. 1.69) uses this language (”from the east and west”) to describe the return of Diaspora Jews from Alexandria and Babylon to Jerusalem for festival days.

While agreeing with many of Allison’s points, M. Bird nevertheless maintains that the consensus view is essentially correct (“Who Comes from the East and the West? Luke 13.28-29/Matt 8.11-12 and the Historical Jesus,” NTS 52 (2006): 441-57). Bird points out that the book of Isaiah has both a “pilgrimage of the Gentiles” (Isa 2:2-4) and an eschatological banquet (Isa 25:6-8).  Allison does not think that Jesus’ audience would have read the two texts together since there is no pilgrimage and conversion of the nations in the eschatological feast.

Psalm of Solomon 11 seems to be solid evidence that a biblically literate Second Temple Jewish listener would hear echoes of Isaiah 40-55. This is a call to Jewish captives in far distant lands to return to Zion at the end of the Exile. Although it cannot be said Jesus is using Psalm of Solomon 11, he certainly stands within the same traditional as this psalmist as he interprets Isaiah 40-55 (and his messianic role as the one calling Israel to gather around himself).

The writer reflects on the first destruction of Jerusalem and the dispersion which followed (9:1-3). The title of the psalm is εἰς ἔλεγχον, translated as “For Proof” by Wright (OTP 2:660) but as “For Rebuke” in the Lexham LXX. The noun can have the sense of proving something to be true (in contrast to faith in Hebrews 11:1), but it is also an expression of strong disapproval, reproof or correction (BDAG; 2 Tim 3:16).

The psalmist acknowledges Israel was scattered among all the nations as a result of the righteous judgment of God. Israel had “neglected the Lord” (an articular infinitive, ἐν τῷ ἀποστῆναι). The verb can refer to a revolt (Acts 5:37) and the related noun (ἀποστασία) is often translated as a religious falling away, an apostasy. This is the sense of the word in the LXX (Deut 32:15; Jer 3:14). The writer is therefore acknowledging Israel’s guilt when they were sent into exile in 722 B.C. and 586 B.C. In Jeremiah 16:13 the Lord declared “I will hurl you out of this land into a land that neither you nor your fathers have known.” The writer of this Psalm is on the other side of that long exile and confesses the Lord to be righteous, and Israel to be lawless (ἀνομία, v. 2).

Jerusalem Jewish People going into exileThis is a significant admission from the author of this Psalm. Although it is impossible to be certain of the date of composition, the writer likely lives under Roman rule, sometime between 63 B.C. and A. D. 70. The first three verses of this Psalm are therefore evidence Jews living around the first century thought of themselves as living in a continuing state of exile. Daniel 9 expresses the idea that the exile would last not seventy years, but “seven times seventy years” (Daniel 9:20-27). N. T. Wright has promoted this idea in many of his writings and it has almost become the consensus opinion in New Testament scholarship (although see the essays in Exile: A Conversation with N. T. Wright edited by James M. Scott). Unlike Psalms of Solomon 17, there is no hint of Jewish nationalism in this particular Psalm.

It is only the Lord who can cleanse the soul from sin (9:4-7). This section of the Psalm is important for understanding the use of righteousness (δικαιοσύνη) in the first century, especially in Romans and Galatians. Psalm of Solomon 9:5 says the one who does righteousness stores up life for himself with the Lord (ὁ ποιῶν δικαιοσύνην θησαυρίζει ζωὴν αὑτῷ παρὰ κυρίῳ), and the one who unrighteousness (ἀδικία) causes his own life to be destroyed. Daniel Falk observes this verse is often cited as the “clearest example of God’s mercy earned by conduct” and he cites Mark Siefrid, “the destiny of the individual can be said to be contingent on behavior” (Justification and Variegated Nomism, 1:41).

Falk however argues Psalms of Solomon 9 intends just the opposite, only the repentant sinner will receive mercy from God. In the very next verse the psalmist describes the repentant sinner calling on God and being cleansed and restored. Verse 7 specifically states “your goodness is upon those that sin, when they repent.” The first three verses acknowledges the rebellion of Israel resulted in the exile. For the writer of this Psalm, the only solution at the present time is to pursue righteousness while recognizing even the righteous still sin and need to call upon their Lord.

Therefore the Israel of the psalmist’s day ought to recognize they are still God’s people and put their hope in God’s covenant which he made with their ancestors (9:8-11). The writer grounds this in God’s character (he is both faithful and compassionate). Israel was chosen as God’s people and God has put his name on them.

The writer does not consider the possibility God has finally rejected his people since he is confident that even after the dispersion of 586 B.C. Israel is still God’s people. Assuming the Psalm was written after Israel came under Roman power in 63 B.C., the Psalm encourages people living under yet another foreign oppressor that they are still God’s people even if they are still living in the exile.

This psalm is a description of the invasion of Jerusalem by Pompey. The invading army is foreshadowed by “the blast of the trumpet sounding slaughter and destruction.” Since the sound of destruction is in the holy city of Jerusalem, the writer is crushed by what he heard and becomes physically ill (8:5). The writer sees himself as one of the innocent (8:23) who are devout (8:34).

The writer knows the judgment of God are righteous, so Jerusalem must be worthy of punishment. He lists a series of crimes which provoked the Lord to anger. They sinned in secret underground places provoking the Lord to anger (8:9a), they committed incest (8:9b) and adultery (8:10a). They stole from the sanctuary (8:11, cf. Romans 2:21) and “walked on the place of sacrifice” by entering the Temple with all kinds of uncleanliness (menstrual blood) and defiling sacrifices as common meat (8:12). The writer says they “left no sin undone” and surpassed the Gentiles by profaning the holy places.

Pompey in the Psalms of SolomonAlthough the writer does not explicitly blame the aristocratic priests for these crimes, it is likely only the priesthood could profane the Temple courts in this way. “Secret underground places” could refer to alternative worship, as it did in Ezekiel 8:7-18. In a vision, Ezekiel digs into the secret places in the Temple to witness the elders of Israel engaged in idolatry. There is little evidence the priesthood permitted idolatry in the Second Temple, so it may be the case the writer is covering the standard sins against God found in the prophets of the Old Testament.

Because of this the Lord sent a “wavering spirit” on the people so that when the Gentiles came to the city they were unable to fight back (8:14-17). Like Isaiah 51:17-23, Israel once again will drink the wine of God’s wrath.

The Lord brought someone “from the end of the earth” to attack Jerusalem. The leaders of Jerusalem met Pompey as if he were the coming messiah. Like Psalm 118:25-26, the leaders welcomed him with joy and blessed him with peace (8:16). Like the coming one in Isaiah 40:3, the leaders made the paths smooth before him (8:17a) and threw open their gates when he arrived (8:17b). This could refer to the machinations of Hyrcanus and Aristobulus, rival Hasmoneans who thought Pompey might grant them control of Judah. Although some of Aristobulus’s party wanted to keep Pompey out, “others admitted Pompey’s army in, and delivered up both the city and the king’s palace to him” (Ant. 14.4). Pompey “captured the fortified towers and the wall of Jerusalem” (8:19). According to Josephus:

But there was nothing that affected the nation so much in the calamities they were then under, as that their holy place, which had been hitherto seen by none, should be laid open to strangers; for Pompey, and those that were about him, went into the temple itself, whither it was not lawful for any to enter but the high priest, and saw what was reposited therein, the candlestick with its lamps, and the table, and the pouring vessels, and the censers, all made entirely of gold, as also a great quantity of spices heaped together, with two thousand talents of sacred money. (Jewish War, 1.7.6).

The writer of Psalm of Solomon 8 believed this judgment was just (8:23-32). God is always right in his judgments, so if he allowed the Gentiles to overrun the Temple, then it must be a just judgment. The people had “stiffened their neck” and have therefore drank the cup of God’s wrath 8:14) just as they had when Babylon took the Temple five hundred years before (Isa 51:17-23). Despite the physical distress this invasion caused (8:1-5), the writer praises the Lord for his justice (8:33-34).

There are two things the writer asks from the Lord. First, to turn in mercy and be compassionate on Israel once again (8:27) by bringing together the dispersed of Israel. The Lexham LXX makes this more explicit: “Gather the diaspora of Israel with mercy and goodness.” Second, the writer asks God to no longer neglect (or better, despise) them lest the Gentiles devour the nation “as if there were no redeemer.” Here the writer declares his faith in God as the redeemer of Israel (8:30-31). The same verb is used in Psalms of Solomon 9:1, looking back to the Lord who redeemed Israel out of their slavery, in Isaiah 44:22-24 to describe a coming messianic figure and in Luke 24:21 disciples on the road to Emmaus thought Jesus might “be the one to redeem Israel.” This is another hint of a messianic figure in the Psalms of Solomon.

The title of this short psalm is significant. R. B. Wright translates the Greek title ἐπιστροφῆς as “about restoring” since verses 1-3 call on the Lord to restore his people after a time of discipline. Likewise, Atkinson renders the phrase “of returning” in the NET Septuagint. The Lexham LXX renders the word “on conversion.” In the New Testament the word is rare, only appearing in Acts 15:3 for the “conversion of the Gentiles.”

But the cognate verb appears in the LXX more than 400 times translating שׁוב, the common word for turning and often used in the sense of turning away from wickedness and back to the Lord. For example, in Jeremiah 2:27 Israel has “have turned their back” on the Lord, but in their times of troubles they will call upon the Lord. In Jeremiah 11:10, Israel has “turned back to the iniquities of their forefathers, who refused to hear my words.” The word also has a positive connotation, the nation can turn back to the Lord. Psalm 126:1 looks forward to a time when the Lord has “restored the fortunes of Israel” (a temporal articular infinitive, Ἐν τῷ ἐπιστρέψαι translating the noun שִׁיבָה, restoration). As a title for this Psalm, ἐπιστροφῆς refers to a future restoration of the “holy inheritance.”

Like several of the canonical Psalms, the writer of Psalm of Solomon 7 thinks the Lord has abandoned his people and allowed Gentile feet to trample his “holy inheritance,” the Temple. This likely refers to the capture of the Temple by Pompey, although the Temple had been desecrated by Gentiles before the Maccabean Revolt. There is not enough in this short Psalm to indicate a date before or after Pompey. In either case, the writer is concerned the Temple will be desecrated by the Gentiles.

While God’s discipline is expected, the writer does not wish to “be turned over to the Gentiles,” something the Lord will not allow (v. 6). Verses 8-9 are critical: the Lord “will have compassion on the people Israel forever and we are under your yoke forever, and under of the whip of your discipline.” This line expresses two important facts. First, the writer believes that God will continue to keep Israel as his people forever. There is no complete rejection of Israel nor will Israel be replaced with some other people (i.e., the church). Like Paul in Romans 9-11 (“has God rejected his people, by no means!”), this writer looks forward to a restoration (or conversion) of Israel in the future. The psalmist makes a confession of faith in verse 8: “the Lord will have compassion on the people of Israel forever”

Ancient yoke from Roman Empire

Second, the writer describes a relationship with God as a yoke (ζυγός) and a whip (μάστιξ). Although this seems quite different than the rather tender metaphor of Israel as God’s sheep, the image of Israel as an unruly animal which needs to be disciplined is found occasionally in the prophets (Hosea 10:11, for example). In the New Testament Peter calls the Law a yoke Israel bears (Acts 15:10) and Paul calls it a “yoke of slavery Gal 5:1), both using the same word (ζυγός).

The image of a yoke is used by Jesus in Matthew 11:29-30. His teaching is like an easy yoke and his burden is light, in contrast to the yoke of the Pharisees. Following command to his followers to take up his yoke, Jesus comes into conflict with the Pharisees over their interpretation of the Sabbath commands (Matt 12:1-14), leading the Pharisees to declare Jesus is empowered by Beelzebub (12:22-37). Jesus then refuses to give the Pharisees any messianic sign other than the sign of Jonah (12:38-45). Jesus declares the Pharisees as wicked as the adulterous generations of their ancestors and in Matthew 13 begins to teach his disciples in parables for the first time.

Although writer of this psalm considers himself and his people living in a time of divine discipline, he still looks forward to restoration of the nation of Israel to a time of divine compassion.

There is nothing in Psalms of Solomon 5 to hint at a date or historical circumstance. The psalm begins with praise to God for his gracious provision during a time of affliction (v. 5). Several times the author describes himself as hungry (v. 8, 10, 11) or in need of kindness (v. 13), but there is no specific historical situation in mind. Most Jews living in the Diaspora would hear their own experience in this Psalm.

Jesus and the MoneylendersIn verse 5, Wright translates θλίβω as “persecution in OTP, but the verb does not necessarily connote a religious or political persecution. For example, Paul used the verb in 2 Corinthians 4:8 to describe his own troubles. Sometimes he was persecuted by the Jews or the Romans, but the verb refers to all sorts of troubles he faced. It is tempting hear an echo of the troubles faced by Pharisees under Alexander Jannaeus. Jannaeus arrested 800 of his enemies, many of whom were Pharisees. He crucified these men while he banqueted with his wife and concubines, viewing the executions (Antiq. 13.410-15). Unfortunately there is nothing in the psalm which clearly echoes this event.

Verse 7 is a possible echo of Daniel 3:16-18. In that passage Shadrach, Meshach, and Abednego were sentenced by Nebuchadnezzar to be thrown into the fiery furnace. When the king offers them one last chance to worship the image of the king, they reply “our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image that you have set up.” After describing his afflictions, the writer says “Even if you do not restore us, we will not stay away, but will come to you” (5:7). Like the three young men in Daniel, the writer of this Psalm is willing to suffer affliction and hardship. He knows the Lord may save him, but even if he does not, he will persist in his commitment to his God.

Finally, verses 16-19 are a wisdom saying encouraging moderate living and contentment. Verse 16 begins with a makarism, a “blessed are” saying like the Beatitudes in Matthew 5. In this case, the blessed (or “happy”) person is the one God remembers with “moderate sufficiency.” The noun (αὐτάρκεια) refers to contentment with one’s circumstances. BDAG comments the word refers to a “favorite virtue of the Cynics and Stoics.” Paul uses a cognate word (αὐτάρκης) in Philippians 4:11, “I have learned in whatever situation I am to be content.” In 1 Thessalonians 4 Paul calls his readers to live a quiet life, similar to the Jewish philosopher Philo who said the quiet life was the goal of the righteous: “…while those who pay due honor to excellence cultivate a tranquil, and quiet, and stable, and peaceful life” (Philo, On Abraham, 27). The Testament of Issachar 7 also encourages readers to live a simple life, to work hard and mind your own business.

This Psalm does not argue that the righteous person should live in a state of voluntary poverty. Jesus called his disciples to leave everything behind and follow him (Mark 10:17-31 and parallels). After Pentecost, Jesus’s disciples lived in voluntary poverty (Acts 2:42-47) and the Jerusalem community seemed to have continued to be voluntarily poor for some time. Paul is encouraged to “remember the poor” (Gal 2:10), possibly a reference to the Jerusalem community. The letter of James certainly has stern warnings for the rich who overlook the poor.

In contrast to this Christian virtue of poverty, Psalm of Solomon 5:17 says moderate wealth is a good thing if it is accompanied by righteousness since moderate wealth is a gift of the Lord. Those who fear the Lord are happy (εὐφραίνω, the Lexham LXX translates this as “make merry”) with the good things the Lord has given them.

One final note on this Psalm: the final verse refers to the kingdom of God. The “good things” in the first part of the verse are expanded to all Israel. Wright translates the phrase “in your kingdom your goodness (is) upon Israel,” suggesting the implied verb as present tense. The Lexham LXX takes the implied verb as past tense, “your goodness was upon Israel your kingdom.” This translation also ignores the dative phrase “in your kingdom” (ἐν τῇ βασιλείᾳ σου). Kenneth Atkinson’s translation of the Psalms of Solomon in the NET understands the optative verb (εὐφρανθείησαν) at the beginning of the sentence is linked to this phrase as well, translating “and your kindness be upon Israel in your kingdom.” The NET puts the phrase into the context of a blessing.

This is not technically a reference to a future kingdom, but the writer of the Psalm is looking forward to a time when those who fear the Lord and are celebrate the good gifts of the Lord share in God’s kindness in his kingdom. There is a hint of eschatological hope in Psalms of Solomon 5:19

Psalm of Solomon 4 is labeled a dialogue (Διαλογὴ) although not in the sense of a conversation between Solomon and the hypocrite. The Psalm stands in the “two ways” tradition. It begins with a stunning condemnation of those who sit in the council but are “far from the Lord” and ends with a blessing on “those who fear the Lord in their innocence” (4:23).

hypocrite wearing a maskThe target of the psalmist are the profane “who sit in the council of the devout” (v. 1). The writer uses the word βέβηλος to describe these people, a word used in the Pastoral Epistles for the “pointless and empty talk” of elderly women (1 Tim 4:7, Titus 1:9). Paul warns Timothy to avoid this kind of frivolous talk (1 Tim 6:20, 2 Tim 2:16). The psalmist says these people are “excessive in words, excessive in appearance above everyone else.” They are harsh in their “condemnation of sinners at judgment” (v. 2) and they destroy with “agitating words” (4:12). The psalmist thinks these profane people are trying to impress people with “deeds of ridicule and contempt” (4:7, 19).

The council (συνέδριον) may refer to the Sanhedrin, the ruling council in Jerusalem. R. B. Wright considers this a strong possibility (OTP 2:655, note c), although the word can refer to any gathered council (a local synagogue, for example). At the very least, the psalmist has in mind aristocratic leadership who abuse their position to enrich themselves by oppression the poor and needy. In this condemnation, the writer stands on the foundation of the Deuteronomy and the Hebrew prophets. For example, this person is eager to take the home of the poor person and to scatter the orphans (4:9-10), reminiscent of Micah 2:1-2. These hypocrites “deceitfully quote the Law” (4:8) and condemn people for the very same sins they practice (4:3).

Verses 3-5 and 9-13 list out the offenses of these profane council members. Some of these refer to their judgments in the assembly. In 4:3 their hand is the first against a condemned man, they are zealous to render a harsh judgment. This cruelty is mentioned by Josephus. He described the high priest Ananus as “a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews” (with reference to the execution of James, Ant, 20.9.1, cited by Wright). This zeal is also clear from the New Testament both in the execution of Jesus and Paul’s zealous activity on behalf of the Sanhedrin (Acts 8:1-3, Gal 1:13-14).  Other offense may be standard attacks on one’s enemies. For example, eying women indiscriminately (4:4, 5b) and swearing falsely when signing contracts (4:4).

The psalmist calls upon God to judge the hypocrites (4:6-8, 14-22). He calls on God to expose their hidden deeds to ridicule and contempt (4:7-8) and to drive these profane men out of the “presence of the righteous” (4:8).

Like the canonical Psalms, the writer of this psalm calls on God to destroy the hypocrite (employing a series verbs in the optative). Like Psalm 109:6-15, this profane man is to have no legacy: “May his old age be in lonely childlessness until his removal” (4:18). Like a criminal the psalmist calls on God to judge the hypocrite like a criminal, “May the flesh of those who try to impress people be scattered by wild animals, and the bones of the criminals (lie) dishonored out in the sun. Let crows peck out the eyes of the hypocrites, for they disgracefully empty many people’s houses and greedily scatter (them).” That an enemy of God would become “food for the birds” appears in Psalm 79:2, but also Ezekiel 39:17-20.

Ultimately, this psalm calls on God to separate the hypocrite from the devout. The verb used in 4:24 (ἐξαίρω) has the sense of driving someone away from a group. Paul used the verb in 1 Cor 5:13 when he demands the Corinthians drive out the incestuous young man. This theme of separating the righteous from the unrighteous is common in the teaching of Jesus, especially in Matthew’s Gospel. In the parable of the wheat and the weeds the righteous and unrighteous (Matt 13:24-30). At the conclusion of the Olivet Discourse, the sheep are separated from the goats (Matt 25:31-46).

The final three verses are a confession in faith in a beatitude form: “Blessed are those who fear the Lord in their innocence, the Lord will save them” (4:23-25). The form of the saying in 4:24 is identical to the beatitudes in Matthew 5 (using μακάριος in a verbless clause), but the form appears in the Hebrew Bible as well.

Once again the Psalms of Solomon resonate with the New Testament, especially with the teaching of Jesus in Matthew. Jesus condemns the hypocrisy of the Pharisees (Matt 23) and warns his followers they will need to deal with these hypocrites until the end of the age when God will separate them from the righteous.

This psalm reflects a “two ways” ethic found in Second Temple wisdom literature. Building on the covenant renewal in Deuteronomy 30:11-20, there are only two ways the people can go, either toward life or toward death. If Israel follows the Law, they will be blessed and have peace and material prosperity. However, if they do not follow the Law, they will be cursed and not experience peace and prosperity. Psalm 1 contrasts two kinds of people, the righteous person and the sinner. The righteous is like a tree planted beside water (prosperous and bearing fruit), but the sinner is like a bush growing in the desert, barely surviving and never bearing fruit.

The Psalmist contrasts the righteous (3.3-8) with the sinner (3.9-12). The righteous man has confidence in God and constantly searches his house to remove unintentional sin. He atones for ignorant sin by fasting and humbling his soul.

Psalms of Solomon 3.5-8  The righteous stumbles and proves the Lord right; he falls and watches for what God will do about him; he looks to where his salvation comes from. 6 The confidence of the righteous (comes) from God their savior; sin after sin does not visit the house of the righteous. 7 The righteous constantly searches his house, to remove his unintentional sins. 8 He atones for (sins of) ignorance by fasting and humbling his soul, and the Lord will cleanse every devout person and his house.

In verse 8, the Lord cleanses “every devout person” (ὅσιος). R. B. Wright comments this noun is related to the Hasidim (οἱ Ασιδαῖοι), the righteous ones who supported the Maccabean revolt (1 Macc 2:24, 7:13) but broke with the Hasmoneans and likely developed into the Sadducees, Pharisees and Essenes. Perhaps this is a hint of the origin of the Psalm. Early studies of the Psalms of Solomon identified the author(s) as either Pharisees or Essene and Wright’s introduction in OTP leans that direction.

But Charlesworth adds a paragraph to the introduction warning against labeling the Psalms as either Pharisaic or Essene because so little is known about the Pharisees prior to A.D. 70 (OTP 2:642, see note 8). Since some scholars have claimed the Psalms of Solomon were written by Pharisees, a paragraph like PsSol 3.5-8 is used to develop the views of the Pharisees. But as Charlesworth comments, this is a kind of circular reasoning. Neither Anthony J. J. Saldarini (Pharisees, Scribes and Sadducees in Palestinian Society, Eerdmans 2001) and the collection of essays edited by Jacob Neusner  Bruce D. Chilton (In Quest of the Historical Pharisees, Baker, 2007) make little or no reference to the Psalms of Solomon.

the tax collector and the pharisee, Greek iconBut the description of the devout in this section does resonate with the New Testament. The author of this Psalm says the righteous person (δίκαιος) is not sinless. They stumble, but they know their salvation comes from the Lord. They are constantly looking for unintentional sins and fast in order to “atone for sins of ignorance.” Here the verb ἐξιλάσκομαι is used.

The word does not appear in the New Testament, but the cognate ἱλάσκομαι is used in Jesus’s parable of the Pharisee and the tax collector. The tax collector is devastated by his own guilt and cries out to the Lord, “have mercy (ἱλάσκομαι) on me a sinner” (Luke 18:13). In the Parable, the Pharisee boasts in his fasting and careful tithing, but the tax collector “having been made righteous” (a participle from δικαιόω). Someone who had Psalm of Solomon 3:5-8 in mind would have expected the Pharisee to have received mercy since he was carefully examining his life in order to “remove unintentional sins.” Yet Jesus reverses that expectation and the sinner receives mercy and went away from the Temple having been made righteous (δεδικαιωμένος).

Although it is impossible to state dogmatically this Psalm reflects the attitude of the Pharisee in the early first century, it does resonate with the Pharisee of Luke 18.

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