DOCSLIB.ORG

Psalm 110, Melchizedek and David: Blessing (The Descendants Of) Abraham

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Psalm 110, Melchizedek and David: Blessing (The Descendants Of) Abraham Psalm 110, Melchizedek and David 1 1 Psalm 110, Melchizedek and David: Blessing (the descendants of) Abraham Robin Routledge Psalm 110 is generally designated a 'royal psalm', addressed to the Davidic king by a cultic prophet. The setting may have been the king's coronation;1 though some scholars consider the psalm to be part of the annual New Year festival,2 in which the earthly king receives from the divine king the renewed promise of universal dominion. The psalm focuses on the relationship between the king who reigns in Jerusalem and Yahweh through whom the king's victories are achieved. The king has a place of honour at Yahweh's right hand (v. 1): emphasising his role as Yahweh's representative, and also his dependence on Yahweh for his power and authority. It is Yahweh who extends the king's sceptre from Zion (v. 2); and in verses 5-6 victory over the king's enemies is described in terms of Yahweh's final judgment on the rulers and nations of the world. Verse 4, which is generally understood as also being addressed to the Davidic king, describes him as a priest - though this is the only passage in the Old Testament explicitly to do so. There is some debate over the structure of the psalm. Allen is among those who divide it into two parts, marked by the introductions in verse 1 {the LORD says) and verse 4 {the LORD has sworn) which are then amplified.3 There are some parallels between the two sections - for example 'right hand' φζΓ) in verses 1, 5, and 'on the day' (DV3) in verses 2, 5. However, while there seems to be a clear link between verses 1-3 and verses 5-6, it is not at all clear where the reference to priesthood in verse 4 fits in. Verses 5-6 appear to continue the theme of verses 1-3, without any 1 See, e.g., Leslie C. Allen, Psalms 101-150, WBC 21 (Waco: Word Books, 1983), p. 83; A.A. Anderson, Psalms, 2 vols., NCB (London: Marshall, Morgan and Scott, 1972), 2:767; Sigmund Mowinckel, The Psalms in Israel's Worship (Grand Rapids: Eerdmans, 2004), 1:63; Artur Weiser, The Psalms, OTL (London: SCM, 1962), p. 693; Gordon J. Wenham, Genesis 1-15, WBC 1 (Milton Keynes: Word, 1991), p. 322; see also P.J. Nel, 'Psalm 110 and the Melchizedek Tradition', JNSL 22.1 (1996), pp. 1-14 [11]. 5 For example Aubrey R. Johnson, Sacral Kingship in Ancient Israel (Cardiff: University of Wales Press, 1967) specifically associates the psalm with the closing stages of the New Year Festival (pp. 130-132); see also J.H. Eaton, Kingship and the Psalms (London: SCM, 1976). 3 See also, e.g., Derek Kidner, Psalms 73-150, TOTC (London: IVP, 1975), p. 393-396; Weiser, Psalms, p. 693 - who both focus the psalm around the two divine oracles; Craig C. Broyles, Psalms, NIBC (Peabody: Hendrickson, 1999), pp. 414-416 notes the possibility that vv. 1-3 are addressed by apriest to the king, while w. 4-7 are addressed by the king to the priest. 2 Baptistic Theologies elaboration of, or even reference to, the statement in verse 4. Allen acknowledges explicitly what is implicit among most commentators, that 'the poet does not proceed to give a direct explanation of the oracle' (in v. 4).4 That, however, seems strange since both oracles are thought to give the psalm its structure, and of the two, the second, with its reference to Yahweh's irrevocable oath, seems to be the more forceful. Philip Nel prefers a tri-partite structure, and identifies verses 1-3 and verses 5-6 as oracles of blessing relating to submission of enemies; while verse 4, which stands at the centre of what he sees as a circular structure, is an oracle of election of the king as a priest. However, Nel acknowledges that the designation of the king as 'priest' (|ΓΟ) in verse 4 is 'unfamiliar';5 and that unfamiliarity prompts an elaborate attempt to explain the relationship between this verse and the rest of the psalm. The fact that this and other explanations have been deemed necessary, particularly in the case of a verse considered central to the psalm as a whole, is further indication that the relationship is far from clear. The purpose of this paper is to consider suggestions of the relationship between the general context of Psalm 110 and the reference to the priestly order of Melchizedek in verse 4, and to attempt an explanation that does justice both to this psalm and to the only other reference to Melchizedek in the Old Testament, Genesis 14:18-20. We might also point to a number of later writings and interpretations that add interest to this discussion. Psalm 110 is often quoted in the New Testament: there are several references to verse 1 ; though only the writer to the Hebrews picks up on the reference to Melchizedek in verse 4. And, of course, this writer also builds on Genesis 14 to draw parallels between the priesthood of Melchizedek and the priestly ministry of Jesus. The account of the meeting between Abraham and Melchizedek in Genesis 14 is found in the Genesis Apocryphon (from Qumran);6 it is also referred to by Philo and Josephus and in some rabbinic texts.7 These expand and interpret the Genesis account, as well as making explicit some assumptions - such as the identification of Salem (Gen. 14:18) with Jerusalem, and that the tithe (Gen. 14:20) was given by Abraham to Melchizedek - something that the Hebrew text does not make clear.8 Some Rabbis also identify Melchizedek 4 Allen, Psalms 101-150, p. 87. 5 Nel,'Psalm 110', p. 6. 6 The Genesis Apocryphon is an Aramaic translation of Gen. 14:18-20, written, maybe, at the end of the first century BC. 7 For further discussion of later writings that refer to Melchizedek, and a helpful summary of their content, see Fred L. Horton, The Melchizedek Tradition: A Critical Examination of the Sources to the Fifth Century A.D. and in the Epistle to the Hebrews (Cambridge: CUP, 1976), pp. 60-82. 8 The text says only 'and he gave him a tenth of everything' (Gen. 14:20b). The more natural Psalm 110, Melchizedek and David 3 with Shem, the son of Noah, who, according to the chronology of Genesis, was not only alive at the time of Abraham, but outlived him by a further thirty five years.9 This idea continued among Christian commentators - including Luther; though Calvin was less impressed. Some Rabbinic traditions claim that because Melchizedek blessed Abraham before he blessed God, the priesthood was taken from him and conferred on Abraham and his descendants. This is in direct contrast to the interpretation of the passage by the writer of Hebrews, and there may be a hint of anti-Christian polemic; though this may also be a more general attempt to avoid undermining the Levitical priesthood. This material is broadly based on the Old Testament texts. Another text found at Qumran, 11Q Melchizedek, portrays Melchizedek as an eternal, heavenly figure who is identified with God.10 This very different portrayal has led Horton to note the possibility that this may be based on a stream of tradition separate from what we find in the Old Testament.11 That remains speculation; but even if it is the case, that tradition is almost certainly much later than Psalm 110 and Genesis 14 and so does not in any way influence the view of Melchizedek found there. For that reason I will focus the subsequent discussion primarily on those two passages. It has been argued, though no longer very forcefully, that Psalm 110 is not directly linked to the Davidic dynasty, but belongs, instead, to the Hasmonean period;12 maybe to legitimate that family's combination of priestly and royal roles. I Maccabees 14:41 uses language similar to Psalm 110:4 when it describes Simon Maccabeus as deader and high priest forever'. However, in that passage, there is no mention of Melchizedek - understanding is that it is Abraham who gives a tenth of his spoil to Melchizedek; though Fitzmyer suggests that Melchizedek, as a vassal king, gave a tenth of his share to Abraham ('Now this Melchizedek', p. 239); see also J.A. Fitzmyer, 'Melchizedek in the MT, LXX and BT', Biblica 81 (2000), pp. 63-69 [66-67]. According to Gen. 11:10-26, Shem was 390 when Abraham was born, and he died when he was 600. Abraham lived 175 years (Gen. 25:7) - making Shem 565 when he died. See further Horton, Melchizedek Tradition, pp. 54-130; for discussion of Melchizedek in church tradition, see also Bruce McNair, 'Luther, Calvin and the Exegetical Traditions of Melchisedec', Review and Expositor 101 (2004), pp. 747-761. 10 See e.g., Horton, Melchizedek Tradition, p. 79; M. de Jonge and A.S. Van de Woude, Ί1Q Melchizedek and the New Testament', NTS 12 (1965), pp. 301-326; J.A. Emerton, 'Melchizedek and the Gods: Fresh Evidence for the Jewish Background of John x.34-6', JTS 7 (1966), pp. 23-29; Joseph A. Fitzmyer, 'Further Light on Melchizedek from Qumran Cave 11 ', JBL 86.1 (1967), pp. 25-41 ; Rick van de Water, 'Michael or Yhwh? Toward Identifying Melchizedek in 11Q13', Journal for the Study of the Pseudepigrapha 16.1 (2006), pp. 75-86. 11 Horton, Melchizedek Tradition, pp. 83-86. He notes that the portrayal of Melchizedek as a heavenly, eschatological figure who is linked with Elohim is not found in other texts (e.g.
Load more

Recommended publications
  • 9781845502027 Psalms Fotb
    Contents Foreword ......................................................................................................7 Notes ............................................................................................................. 8 Psalm 90: Consumed by God’s Anger ......................................................9 Psalm 91: Healed by God’s Touch ...........................................................13 Psalm 92: Praise the Ltwi ........................................................................17 Psalm 93: The King Returns Victorious .................................................21 Psalm 94: The God Who Avenges ...........................................................23 Psalm 95: A Call to Praise .........................................................................27 Psalm 96: The Ltwi Reigns ......................................................................31 Psalm 97: The Ltwi Alone is King ..........................................................35 Psalm 98: Uninhibited Rejoicing .............................................................39 Psalm 99: The Ltwi Sits Enthroned ........................................................43 Psalm 100: Joy in His Presence ................................................................47 Psalm 101: David’s Godly Resolutions ...................................................49 Psalm 102: The Ltwi Will Rebuild Zion ................................................53 Psalm 103: So Great is His Love. .............................................................57
    [Show full text]
  • Copyright © 2016 Matthew Habib Emadi All Rights Reserved. The
    Copyright © 2016 Matthew Habib Emadi All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Matthew Habib Emadi May 2016 APPROVAL SHEET THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi Read and Approved by: __________________________________________ James M. Hamilton (Chair) __________________________________________ Peter J. Gentry __________________________________________ Brian J. Vickers Date______________________________ To my wife, Brittany, who is wonderfully patient, encouraging, faithful, and loving To our children, Elijah, Jeremiah, Aliyah, and Josiah, may you be as a kingdom and priests to our God (Rev 5:10) TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ............................................................................................ ix LIST OF TABLES ............................................................................................................ xii PREFACE ........................................................................................................................ xiii Chapter 1. INTRODUCTION ................................................................................................
    [Show full text]
  • Is Psalm 110 a Messianic Psalm?
    BIBLIOTHECA SACRA 157 (April–June 2000): 160–73 Copyright © 2000 by Dallas Theological Seminary. Cited with permission. IS PSALM 110 A MESSIANIC PSALM? Barry C. Davis DID THE NEW TESTAMENT WRITERS violate the intent of the author of Psalm 110 when they identified the undesig- nated ynidoxE ("my Lord") of Psalm 110:1 (and hence the fo- cus of the entire psalm) as the Messiah, that is, Jesus Christ?1 This article investigates the legitimacy of the messianic inter- pretation of Psalm 110. Before addressing the issue at hand, brief mention of two de- bated topics surrounding the understanding of Psalm 110 must be made.2 The first issue is the time when this psalm was written, and the second concerns the identification of the author of the psalm. Most commentators hold one of three views about the date of the writing: pre-Israelite Canaanite origins,3 postexilic Israel- Barry C. Davis is Assistant Professor of Bible and Hebrew, Multnomah Biblical Seminary, Portland, Oregon. 1 Psalm 110 is the most frequently quoted or referenced psalm in the New Testa- ment. New Testament authors directly cite Psalm 110:1, regarding ynidoxE (my Lord) sitting at the right hand of hvhy (the LORD) in Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; Hebrews 1:13; and they allude to it in Matthew 26:64; Mark 14:62; Luke 22:69; Ephesians 1:20; Colossians 3:1; and Hebrews 8:1. Also the author of the Book of Hebrews quoted Psalm 110:4 in affirming that is of the priestly order of Melchizedek in Hebrews 5:6; 7:17; and he made general reference to the psalm in Hebrews 5:10; 6:20; and 7:11, 15.
    [Show full text]
  • Service of the Word
    Service of the Word First Sunday of Christmas Third Day of Christmas December 27, 2020 Immanuel Evangelical Lutheran Church w A Living Sanctuary of Hope and Grace Al Gathering congregarse We gather, virtually, as the Body of Christ. All are invited to light a candle in preparation for worship. You may place a bowl of water near you in remembrance The Holy Spirit of baptism. gathers us together as our Advent longings are fulfilled in the Prelude birth of Jesus, What Child Is This setting, Douglas Smith even as we await his return in Ed Engle, trumpet glory. Royce Engle, piano Gathering Song Let All Together Praise Our God #287 During this time, the presiding minister and assembly greet each other. Response: And also with you. 2 Canticle of Praise We join the song of the Christmas angels. Prayer of the Day 3 Palabra Word The Word of God First Reading Isaiah 61:10—62:3 is incarnate Response: Thanks be to God. through the reading and hearing of scripture. Our response is made Psalm Psalm 148 through song, The assembly sings the verses in bold to the psalm tone below. silence, proclamation, and prayer. 1 Hallelujah! Praise the Lord| from the heavens; praise God | in the heights. 2Praise the Lord, | all you angels; sing praise, all you | hosts of heaven. 3 Praise the Lord, | sun and moon; sing praise, all you | shining stars. 4Praise the Lord, heav- | en of heavens, and you waters a- | bove the heavens. 5 Let them praise the name | of the Lord, who commanded, and they | were created, 6who made them stand fast forev- | er and ever, giving them a law that shall not | pass away.
    [Show full text]
  • Praise and Lament
    Psalms Praise and Lament “It is good to give thanks to the LORD And to sing Psalm 92:1 praises to Your name, O Most High” • Praise is primarily a reciting of the attributes of God and of the acts of God, and then praising God for both. • The first is descriptive praise, the second Two Types of declarative praise. The worshipper rejoices because God is the kind of God he is and Praise because he does the things he does. • This, in turn, promotes greater trust in God, as well as a thankful heart. • Originally, psalms of descriptive praise were intended to be used either as a choral response or perhaps as a solo in the normal round of public or national worship. Descriptive • The most common Hebrew verb used for Praise this kind of praise is hillel. English readers are familiar with it in its imperative form: Hallelu-Yah, “Praise Yah!” • Hymns (e.g., Ps 24; 29; 33; 100; 103; 105; 111; 113-14; 117; 135-36; 145-150) • Enthronement Psalms (e.g., Ps 47; 93; 95-99) • Songs of Zion, including pilgrim psalms (e.g., Five Types of Ps 48; 84; 87; 120-34) Descriptive Praise • Royal Psalms (e.g., Ps 2; 20-21; 45; 72; 89; 101; 110; 132; 144) • Creation psalms (e.g., Ps 8, 19:1-6; 104) • The expression “the Lord reigns” is characteristic of the enthronement psalms. • All passages that speak of a future coming of the Lord to his people or to the earth, or that speak of a future rule of the Lord over Israel or Enthronement the whole earth, are enthronement psalms.
    [Show full text]
  • Who Is Jesus?
    Who Is Jesus? What if Jesus Is Lord? Key Faith Foundation: Jesus Is God Key Scriptures: Psalm 110; Acts 2:34-36 Bible basis for teachers Psalm 110; Acts 2:34-36 O GRAPPLE QUESTION: What If Jesus Is Lord? O KEY FAITH FOUNDATION: Jesus Is God esus isn’t a liar, a lunatic, or a loser. He’s Lord! Use this lesson to help kids Jthink of an area in their lives where they’re not letting Jesus be in charge. Help kids understand that Jesus is God, and as a result, every aspect of their lives should demonstrate that fact. In Psalm 110, the psalmist describes how God talked to Jesus and gives us a better picture of what the word Lord means. God said that Jesus would sit at his right hand, rule like a king, and be a priest forever. God was making it clear that Jesus was called not only to die for our sins but also to be Lord of our lives. We are to follow Jesus’ example and obey him in all things. Use this passage to help kids understand what it means that Jesus is Lord over all. Encourage kids What if Jesus Is Lord? 4. to talk about what it means to make Jesus Lord of their lives. Even before Jesus came to earth, the psalmist described Jesus as Lord. After Jesus died and then came back to life, Peter referred to Psalm 110 in Acts 2:34-36. God made Jesus “both Lord and Messiah.” Jesus has always been, and will always be, the Son of God.
    [Show full text]
  • A Discourse Analysis of the Use of Psalm 8:4-6 in Hebrews 2:5-9
    JETS 49/2 (June 2006) 235–46 A DISCOURSE ANALYSIS OF THE USE OF PSALM 8:4–6 IN HEBREWS 2:5–91 george h. guthrie and russell d. quinn* In the fall of 2001, at the annual meeting of the Institute for Biblical Research, Stanley Porter presented a plenary address entitled “Develop- ments in Greek Linguistics and New Testament Study.” A subtext for the presentation might have read, “The Lack of Developments in the Use of Greek Linguistics in New Testament Study.” In part, Porter decried the lack of in- corporation of the practice of discourse analysis in the day-to-day task of most NT scholars, this in spite of recent advances in the field. What we need, Porter suggested, is more work demonstrating the practical fruit of discourse analysis when applied to specific conundrums of NT exegesis and interpretation. In this article, we wish to address an issue of interpretation that begs for the incorporation of discourse analysis as a means to its answer. That inter- pretive question has to do with the use of Ps 8:4–6 in Heb 2:5–9. We chose this text in part for the practical implications of its interpretation in current translation work, recognizing that several translations have opted for a thoroughgoing anthropological rendering of the text.2 The question of how one translates the quotation of Psalm 8 at this point hits near what, for most of us, is the day-to-day task of interpreting, translating, and teaching portions of the NT. Therefore, we offer this brief study as a suggestion con- cerning the need for discourse analysis in addressing such passages.
    [Show full text]
  • Sunday Evenings in Psalms Imagefrom
    Sunday Evenings in Psalms Image from: www.lightstock.com from: Image From Book 5 of the Psalms The Most Prophetic Psalm? Image from: www.lightstock.com from: Image Psalm 110 Why It’s So Important Image from: www.lightstock.com from: Image 1) It is cited in the New Testament more than any other Old Testament passage! Why It’s So Important Image from: www.lightstock.com from: Image 2) It is a “royal” and a “Messianic” psalm. First Part to Notice: verses 1-2 Image from: www.lightstock.com from: Image Psalm 110:1-2 A Psalm of David. 1 The LORD says to my Lord: “Sit at My right hand Until I make Your enemies a footstool for Your feet.” 2 The LORD will stretch forth Your strong scepter from Zion, saying, “Rule in the midst of Your enemies.” First Part to Notice: verses 1-2 Image from: www.lightstock.com from: Image 1) It is quoted in Matthew 22:41-46. Matthew 22:41-46 41 Now while the Pharisees were gathered together, Jesus asked them a question: 42 “What do you think about the Christ, whose son is He?” They said to Him, “The son of David.” Matthew 22:41-46 43 He said to them, “Then how does David in the Spirit call Him ‘Lord,’ saying, 44 ‘THE LORD SAID TO MY LORD, “SIT AT MY RIGHT HAND, UNTIL I PUT YOUR ENEMIES BENEATH YOUR FEET”’? Matthew 22:41-46 45 If David then calls Him ‘Lord,’ how is He his son?” 46 No one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.
    [Show full text]
  • The Book of Psalms Psalm 118: a Song of Hope Week 51
    The Book of Psalms Psalm 118: A Song of Hope Week 51 Introduction The book of Psalms was Israel’s hymnbook, containing both personal and corporate songs that were used in the worship life of the Jewish people. There are various kinds of Psalms: Laments, Thanksgivings, Confessions, Praises, Songs of Trust/Hope, Cries for Deliverance and Royal songs. These varied songs were composed by different authors over many centuries, with King David being the chief contributor: ● David (73 Psalms) ● Anonymous (50) ● Asaph, David’s choir director (12) ● Sons of Korah, a Levite family of worship leaders (11) ● Jeduthun (3) ● Solomon (2) ● Moses, Ethan, Heman, the Ezrahite (1 each). The Psalms demonstrate how central God was to the life of the people of Israel. The Psalms are the cries of the human soul reaching out to God amid the ups and downs of life in this broken world. This may well be the most “real” part of the Bible, as feelings about life and God often override proper thoughts about God. We can use these Psalms to help us express what we are feeling in the various seasons of life. Additionally, many Psalms contain allusions to, or prophecies of the Messiah, Jesus. These are often referred to as “Messianic Psalms.” For this reason, the Psalms are quoted in the New Testament more than any other Old Testament book. (See the end of this section for more on the Messianic Psalms.) Psalm 118 among the Hallel Songs: Psalms 113-118 Psalms 113-118 form a miniature subgrouping of songs that were used at the 3 major Jewish feasts: Passover, Pentecost and Tabernacles.
    [Show full text]
  • 1 the HONEYMOON 15 PSALM 48:1 1 ¶ a Song and Psalm for The
    THE HONEYMOON 15 PSALM 48:1 1 ¶ A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. PSALM 48:2 2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. PSALM 48:3 3 God is known in her palaces for a refuge. PSALM 48:4 4 For, lo, the kings were assembled, they passed by together. [STOP] PSALM 48:1 1 ¶ A Song and Psalm for the sons of Korah. Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness. PSALM 48:2 2 Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. PSALM 48:3 3 God is known in her palaces for a refuge. PSALM 48:4 4 For, lo, the kings were assembled, they passed by together. 1 PSALM 48:5 5 They saw it, and so they marvelled; they were troubled, and hasted away. PSALM 48:6 6 Fear took hold upon them there, and pain, as of a woman in travail. PSALM 48:7 7 Thou breakest the ships of Tarshish with an east wind. PSALM 48:8 8 ¶ As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever.
    [Show full text]
  • Psalm 110: King As Priest Psalm 110 (109) (Mode 5
    Psalm 110: King as Priest Psalm 110 (109) (Mode 5. 5..6..1 / 1…6 / 6…5) This is a royal psalm. Other royal psalms are Psalm 2, which speaks of the rebellion of vassals, Psalms 20-21 – prayers for before and after a battle, Psalm 45 to be prayed on the occasion of a royal wedding, and Psalm 72 concerning just government. Psalm 110 includes an oracle at the enthronement of the king including a reference to the priestly aspects of his power, with a reference to Melchizedek, the priest-king of Jebusite Jerusalem (Genesis 14:18-19). ‘When those who bore the ark of the Lord had gone six paces, David sacrificed an ox and a fatling … They brought in the ark of the Lord, and set it in its place, inside the tent that David had pitched for it; and David offered burnt offerings and offerings of well-being [shelamim - parts burnt; rest consumed by priest and offerer] before the Lord. When David had finished offering the burnt offerings and the offerings of well-being, he blessed the people in the name of the Lord of hosts’(2Samuel 6:13,17-18). ‘David’s sons were priests’(2Samuel 8:18). ‘Then Solomon awoke; it had been a dream. He came to Jerusalem where he stood before the ark of the covenant of the Lord. He offered up burnt offerings and offerings of well-being, and provided a feast for all his servants’(1Kings 3:15). ‘The king turned around and blessed all the assembly of Israel, while all the assembly of Israel stood’(1Kings 8:14).
    [Show full text]
  • Dixit Dominus Commentary
    Spanish Succession, a complicated war with shifting alliances; basically the British, Germans and Italians were allied against France and Spain as the Bourbon dynasty tried to take over the leadership of the vast Spanish Empire. In 1707 troops were being organized in Italy for an invasion of France; later in the year the British suffered a major defeat at Almanza in Spain. 4. Conclusion. This is a psalm about power. It explores the nature of leadership, temporal and spiritual. It exults in the moment of the assumption of authority. It seems the right psalm for Handel at this time, as he is trying to find his voice, to out-do the musical splendors of the Italians, to defeat his enemies, to stretch out his power, and to find his authentic musical voice. In a time of war, the music he chooses for this psalm acclaims a God who is sovereign over the chaotic nations and voices a confidence that right will triumph through Christ. Exulting over the defeat of enemies does not feel right to us these days, but Handel asks us to do it. It might help to think of the enemies among whom we as human beings are set as not other humans but as either personal ills– disease, financial disaster, and the like—or as societal systems of oppression, greed and injustice and the destruction of the environment. If we imagine those as the enemies, perhaps we too can exult at the promise that Justice, despite all appearances, will be enthroned in power at last in our world.
    [Show full text]