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Psalms 56-60 in the Septuagint (LXX in Greek and LXE in Brenton’s English translation) form a packet that tells a story. Demonstrating the coherence of these psalms as a unit, then developing the story they tell, will require more than one post. This first post will focus on the superscriptions of these psalms as an indication of their coherence.
What Is a Superscription?
As regards the Psalter, a superscription is the writing (script) above (super) the first verse. It could be thought of as a title, or sub-title, an overview, or a description of the purpose or contents of the psalm. In the Hebrew Bible, they are often thought to carry musical directions. Not every psalm has a superscription, but most of them do. Those who follow my blog regularly will know that I frequently ignore the superscriptions. Scholars generally agree that the superscriptions were added by an editor or editors some time after the psalm itself was written, perhaps when the psalms were gathered and arranged in one or more collections (1). As additions, they are not part of the psalm proper. For purposes of shining light on the presence and voice of Christ in the Psalms, rather than on any specific, historic occasion in the Old Testament, I find that many of the superscriptions are a distraction, rather than an aid. For this reason, I most often do not mention them in my comments. This time, however, I find that the superscriptions of Psalms 56-60 help tie these psalms together.
The Superscriptions above Psalms 55-61
I am including the psalms just before and after our packet to show that those in our packet have elements in common unique to themselves. Here are the superscriptions for Psalms 55-61 from Brenton’s Septuagint English translation (LXE).
Psalm 55:1 For the end, among Hymns of instruction by David. (LXE)
Psalm 56:1 For the end, concerning the people that were removed from the sanctuary, by David for a memorial, when the Philistines caught him in Geth. (LXE)
Psalm 57:1 For the end. Destroy not: by David, for a memorial, when he fled from the presence of Saul to the cave. (LXE)
Psalm 58:1 For the end. Destroy not: by David, for a memorial. (LXE)
Psalm 59:1 For the end. Destroy not: by David for a memorial, when Saul sent, and watched his house to kill him. (LXE)
Psalm 60:1 For the end, for them that shall yet be changed; for an inscription by David for instruction, when he had burned Mesopotamia of Syria, and Syria Sobal, and Joab had returned and smitten in the valley of salt twelve thousand. (LXE)
Psalm 61:1 For the end, among the Hymns of David. (LXE)
Three Elements in Common
There are three repetitive elements in the superscriptions: 1) “For the end,” present in every psalm listed; 2) “by David” or “of David,” present in every psalm listed; and 3) “for a memorial,” or “for an inscription,” present only in Psalms 56-60.
For a Memorial: A Unique Phrase
The complete phrase “for a memorial” (εἰς στηλογραφίαν, pronounced “ice stylographian”) is present only in the superscriptions of Psalms 56-60, while Psalm 16:1 (LXX 15:1) bears in its superscription just the word translated “writing” (στηλογραφία), without an article or preposition. The Greek word στηλογραφία (stylographia) only occurs anywhere at all in the Bible in these six psalms: 16, 56, 57, 58, 59, and 60. It occurs nowhere else. Because the entire phrase, “For a memorial,” occurs only in these five psalms, the conclusion is that the phrase “εἰς στηλογραφίαν, ice stylographian” ties these five psalms, 56-60, together.
The word στηλογραφία (stylographia), “a memorial,” has three parts: 1) style, 2) logos, and 3) graphia. A style in Greek (στήλη) is a block of stone or a slab often used as a buttress to a wall, as a monument, or as a pillar. (See Genesis 35:20 and Joshua 4:5-7). It may contain writing, as on a gravestone or tablet recording military victory, a treaty, dedication, or decree (2). Logos in Greek means “word” (see Matthew 8:8), and graphy means “writing” or “a thing written.” Putting these parts together, a stylography is a writing of words on a stone monument or pillar.
Isaiah 19:19 In that day there shall be an altar to the Lord in the land of the Egyptians, and a pillar to the Lord by its border. 20 And it shall be for a sign to the Lord for ever in the land of Egypt…(LXE)
As a superscription in a psalm, “for a memorial” indicates that the psalm is to function as though it were written in stone as a sign to be remembered by a future generation. (3)
For the End: An Infrequent Three Word Phrase in Scripture
The three word phrase “For the end” in English (4), which is “εἰς τὸ τέλος” in Greek, pronounced “ice-toe-telos,” is relatively rare in Scripture, when compared to all uses of τέλος, either alone or in prepositional phrases. Just counting the word τέλος itself, it occurs 146 times without the Apocryphal books, and 176 times with the Apocrypha, while the phrase, “εἰς τὸ τέλος” occurs 59 times, including the Apocrypha. Of these 59 occurrences of the three word phrase, “εἰς τὸ τέλος,” all but three occurrences are found in the superscriptions of various psalms. That is, Scripture uses these exact three words only three times apart from psalmic superscriptions. What are these three occurrences?
- The end of a river of water
LXE (Septuagint) Joshua 3:16 then the waters that came down from above stopped; there stood one solid heap very far off, as far as the region of Kariathiarim, and the lower part came down to the sea of Araba, the salt sea, till it completely failed (ἕως εἰς τὸ τέλος ἐξέλιπεν); and the people stood opposite Jericho.
ESV Joshua 3:16 the waters coming down from above stood and rose up in a heap very far away, at Adam, the city that is beside Zarethan, and those flowing down toward the Sea of the Arabah, the Salt Sea, were completely cut off. And the people passed over opposite Jericho. (ESV)
NET Joshua 3:16 the water coming downstream toward them stopped flowing. It piled up far upstream at Adam (the city near Zarethan); there was no water at all flowing to the sea of the Arabah (the Salt Sea). The people crossed the river opposite Jericho. [NET translation note: “Heb ‘the [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.’”]
Notice that all three translations place the focus upon the ending of the flow of the water, “and the lower part [of the waters] came down…till it completely failed LXE.” The point of the narrative is that at some time and place the water quit flowing, and that’s when and where the people crossed over. While we might say a phrase such as, “The water completely stopped flowing,” the visual focus is where the water stops and the dry ground begins, because that’s where Joshua and the people crossed over.
In Joshua 3:16 “εἰς τὸ τέλος” (ice-toe-telos) refers to the time and place where the river quit flowing.
- The end of a set time of years
LXE Daniel 11:13 For the king of the north shall return, and bring a multitude greater than the former, and at the end of the times of years an invading army shall come with a great force, and with much substance. (based upon Theodotian’s Septuagint Daniel)
ESV Daniel 11:13 For the king of the north shall again raise a multitude, greater than the first. And after some years he shall come on with a great army and abundant supplies.
NET Daniel 11:13 For the king of the north will again muster an army, one larger than before. At the end of some years he will advance with a huge army and enormous supplies.
Notice that the above verse is a prophecy, and its focus is upon its occurrence. When will the invading army come? The answer is that it will take place at the “end” of a set time of years. Implied, of course, is that the full period of time will have been “completed;” however, the point of the passage is that the king of the north will come at the end of this time.
In Daniel 11:3 “εἰς τὸ τέλος” (ice-toe-telos) means the end of a period of years.
- The end of the visible glory on Moses’s face
ESV 2 Corinthians 3:13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome of what was being brought to an end. [Based upon the narrative of Moses bringing down the two Tablets of the Covenant from the mountain, found in Exodus 34:29-35]
NIV 2 Corinthians 3:13 We are not like Moses, who would put a veil over his face to prevent the Israelites from seeing the end of what was passing away. [Personally, for simplicity and clarity, I prefer this translation.]
NET 2 Corinthians 3:13 and not like Moses who used to put a veil over his face to keep the Israelites from staring at the result of the glory that was made ineffective. (5)
For those who might want to see the Greek: 2 Corinthians 3:13 καὶ οὐ καθάπερ Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ τὸ πρόσωπον αὐτοῦ πρὸς τὸ μὴ ἀτενίσαι τοὺς υἱοὺς Ἰσραὴλ εἰς τὸ τέλος τοῦ καταργουμένου. (Bibleworks GT)
Paul’s thought throughout 2 Corinthians 3:6-18 is not necessarily easy to follow. Yet notice that the point of the phrase “εἰς τὸ τέλος” in verse 13 is that the glory on Moses’s face was fading away (τοῦ καταργουμένου), and Moses didn’t want the sons of Israel to gaze “upon the end” of that fading, that is, to see it finally disappear. In this case, I believe that the NIV gives the more literal translation and that this literal understanding is preferable to others which seek to pack too much nuance into too small a space. I believe Paul’s point was that the Old Covenant, as represented by the shining on Moses’s face, was passing away. Those who veiled their own hearts in Paul’s day were the ones refusing to recognize this change.
In 2 Corinthians 3:13 “εἰς τὸ τέλος” (ice-toe-telos) refers to the end of the process of fading away–i.e., the termination–of the visible shining on the face of Moses.
Application of “for the end” to the Titles of the Psalms
Based upon the consistency of meaning in the above three verses, which once again are the only places other than psalmic superscriptions in all of Scripture where εἰς τὸ τέλος (ice-toe-telos) in this exact three word phrase occurs, I propose that εἰς τὸ τέλος in the superscriptions of 56 Septuagint psalms means the ending of something that had formerly continued. In Joshua 3:16, a flowing river quit flowing, in Daniel 11:13 a certain period of time ended, and in 2 Corinthians 3:13, a visible glowing on Moses’s face gradually faded and ended. What is it that ends in the psalms that bear this superscription? That is a topic to be explored in a future post(s) as we continue unfolding this “packet” of related psalms, Psalm 55-60.
By David: A Common Element in Messianic Psalms
Apart from the psalm titles (the superscriptions), David is mentioned in very few places in the Psalter. The psalmic superscriptions ascribe David as author 73 times. While David may have written many psalms, and while some superscriptions describe events in his life, the Psalter is not about David–it writes about Christ (see Acts 2:25-36). Therefore, the historical information given about David in the titles of some of the five psalms being considered as a packet (Psalms 56-60) will not be treated here.
A superscription is not part of a psalm proper, although these titles or notes have been present above many psalms for a very long time. Nevertheless, the superscriptions of Psalms 56-60 have unique features that bind them together. Two unique or rare phrases have been discussed above. The presence of these two phrases and the attribution to David in each of Psalms 56-60 helps confirm the proposal that they belong together and may be considered as a packet.
1 See, for example, C. Hassell Bullock, who writes, “While some of the titles, perhaps most, may have been added long after the composition of the Psalms, they nevertheless must not be viewed as a haphazard exercise.” (Bullock, C. Hassell. Encountering the Book of Psalms. Grand Rapids: Baker Academic, 2001, 24.) Jennifer Dines, writing specifically about the Septuagint superscriptions in comparison with the Hebrew, states that, “There are a number of additional or expanded headings. Some of these are liturgical, but most are historicizing, especially about David. Some scholars think that the ‘historical’ expansions are subsequent to the original translation. On the whole, the translator [by which she means the one who translated from Hebrew to Greek] follows his source-text closely…Some scholars, however, demonstrate that the translation is less literalistic than often thought and that it contains many interpretational elements as well as stylistic devices that reveal a sophisticated rather than a mechanical approach to translation.” (Dines, Jennifer M. The Septuagint. London and New York: T&T Clark, 2004, 19.)
2 Information taken from Bibleworks Septuagint Supplement.
3 In Hebrew, the word that corresponds with stylographia is Miktam. The NET translation note (Psalm 59:1) states that the meaning of this word is uncertain, but “HALOT 582-83 s.v. defines it as ‘inscription.’” Miktam occurs only in Psalms 16 and 56-60.
4 I am aware that NETS (New English Translation Septuagint) translates “εἰς τὸ τέλος” as, “regarding completion.” After much study with the lexicons and concordance, I find that “for the end” most faithfully captures the complete meaning of the phrase. The Orthodox Study Bible, which also presents a modern translation, similarly writes, “for the end.”
5 The reader can decide for him or herself if the NET translation or note brings any clarity to this verse: “27 )tn Or “end.” The word τέλος (telos) can mean both “a point of time marking the end of a duration, end, termination, cessation” and “the goal toward which a movement is being directed, end, goal, outcome” (see BDAG 998-999 s.v.). The translation accepts the interpretation that Moses covered the glory of his face with the veil to prevent Israel from being judged by the glory of God (see S. J. Hafemann, Paul, Moses, and the History of Israel [WUNT 81], 347–62); in this case the latter meaning for τέλος is more appropriate.”
Contra this unnecessarily complex interpretation, consider that BDAG itself (2nd edition, p 811) places this verse under the primary meaning of τέλος, meaning: “1. end–a. in the sense of termination, cessation…the end of the fading (splendor) 2 Cor 3:13.” Another verse BDAG lists for the second meaning in the quoted section above is 1 Timothy 1:5, “…the preaching has love as its aim.” “But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith.”
Note that in the two examples given by BDAG the differences are clear and simple. The verse from 2 Corinthians refers to a literal, concrete termination of a physical phenomena (the glowing on Moses’s face), while the verse from 1Timothy nicely illustrates BDAG’s second meaning of “end, goal, outcome.”
What is the Septuagint? The Septuagint (LXX) is the ancient Greek translation of the Old Testament of the Bible, dated from the second to third centuries BCE. Why is the Septuagint important?
The LXX was the Bible of the authors of the New Testament. Its ubiquity can be seen not only in the quotations from the Old Testament in the New but also in the hermeneutic techniques and in many other forms of influence.
The LXX was transmitted in Christian circles once it was adopted as the official Bible of the Church.
…the LXX was also the Bible of early Christian writers and the Fathers of the Church, and even today continues to be the Bible of the Eastern Orthodox Church … The Greek version, either directly or through the Old Latin [which was translated from the Greek, not from Hebrew], provided the basis for Christian interpretation of the Old Testament, an interpretation which regulated the religious and social life of early Christianity (See footnote 1 for here and above).
Near the end of the first century and the completion of the writings that would comprise the New Testament, we enter into a period known as the Patristic age, characterized by the writings of the church fathers. …during this time the Septuagint was the Bible of the church: in its original Greek form, in its revisions, and in early translations into Latin used mostly in the North African church. The formation of Christianity–through preaching, teaching, apologetics, theological formation, and liturgical practices–depended almost entirely on the Septuagint as the Old Testament (2).
Many modern Bibles use the “Masoretic” Hebrew textual tradition for the Old Testament. In other words, the Hebrew text that is the basis of many modern translations was produced by the Masoretes. This textual tradition received its final, edited form in the centuries following the birth of Christ, although the oldest complete text is the Aleppo, dated at 930 CE. (3) On the other hand, many scholars agree that the Septuagint uses a Hebrew text that lies outside the Masoretic tradition. In other words, the Hebrew texts used as the basis for the Septuagint, which was translated in the centuries before Christ, possess a lineage distinct from the Hebrew texts which later became finalized as the Masoretic. Academic studies of the Septuagint textual tradition blossomed in the decades following the discovery of the Dead Sea Scrolls.
… the Hebrew Vorlage of the Greek Psalter may have differed in places from the extant Hebrew text (4).
The oldest layers of the Latin versions can attest text forms of great value for restoring the LXX and can even be used to recover some readings that have disappeared from Greek manuscripts and go back to a Hebrew text that is different from the Masoretic (5).
The above statements clearly contradict a popular notion that the current Masoretic Hebrew text is very nearly the original Hebrew Bible. As it turns out, there was more than one lineage of early Hebrew text. The world no longer has ancient copies of the Vorlage (prior version) of either the Septuagint translation or the Masoretic text. Textual critics must perform a great deal of detective work to piece together the facts of the origins of these Bibles (6).
Reconstructing the textual history of the LXX would be complicated enough if there had been but one Hebrew edition (preserved as the MT) from which the original Greek translation was made. The evidence of the Judean Desert material [i.e., Dead Sea Scrolls], however, confirms that the Hebrew text itself circulated in more than one form during the very time that the first Greek translation was being made. In other words, at least some of the elements of the LXX previously attributed to translation technique or recensional [editing] activity are now known to represent a Hebrew Vorlage different from the MT (7).
How does this affect you and I when we read the Bible?
Have you ever wondered why Old Testament quotations by New Testament authors, such as the Apostle Paul and the gospel writers Matthew, Mark, Luke, and John, often seem to differ from the same Old Testament passages in our modern Bibles? Based on the above discoveries, the answer lies in the fact that these authors likely used the Septuagint text, which differs somewhat in wording and focus from our modern English versions, which are mostly based upon the Hebrew Masoretic texts (8). For example, consider the following quotations:
When the reader of John 1:23 turns to the Old Testament to find the source of the quotation John uses, she will encounter a slightly different verse. In most modern versions, except those following the Greek Orthodox tradition, the Isaiah verse that John quotes has the additional phrase, “in the desert.” Well, John just left that out, you say. After all, he also left out the phrase, “Prepare the way of the Lord.” Okay, but this is not the only verse that differs. There are many such differences between our versions of the Old Testament and the New Testament quotations of it. Consider the following:
You took up the tent of Moloch and the star of your god Rephan, the images that you made to worship; and I will send you into exile beyond Babylon.’ (Acts 7:43 ESV)
But when you look up this quotation from Amos 5:26 in most translations, you will find that the quotation doesn’t match the OT verse:
You shall take up Sikkuth your king, and Kiyyun your star-god– your images that you made for yourselves, (Amos 5:26 ESV, the phrase “and I will send you into exile beyond Babylon” is from verse 27).
Compare the above modern translation based upon the Masoretic text with the Septuagint of Amos 5:26:
Yea, ye took up the tabernacle of Moloch, and the star of your god Raephan, the images of them which ye made for yourselves (Sir Lancelot Brenton translation of the Septuagint)
Clearly, the New Testament author was quoting the Septuagint (9).
Some of the differences in the Masoretic text tend to erase or minimize references to Messiah that come across strongly in the Septuagint. The following chart is from the “Orthodox Life” website: https://theorthodoxlife.wordpress.com/2012/03/12/masoretic-text-vs-original-hebrew/, accessed August 1, 2019.
In the chart above, the right hand column for Psalm 40:7 is very similar to the NIV, ESV, and KJV. The NET gives its own interpretive paraphrase, “You make that quite clear to me!” Note that the New Testament in Hebrews 10:4-10, far left column, appears to quote the Septuagint to its immediate right, rather than the Masoretic text underlying the quotation on the far right. If we were to follow the NET, then the messianic prophecy in Hebrews 10:5, “…a body you have prepared for me,” is transformed into, “You make that quite clear to me!”
As another example in the chart above, among the English versions NIV, ESV, KJV, and NET, for Isaiah 7:14, NET is the only translation that insists upon the phrase, “this young woman.” The other three translations do say, “virgin,” perhaps following the Septuagint’s lead.
Modern biblical versions sometimes consider the Septuagint to help decipher Hebrew that doesn’t always appear clear. An example of this is found in Psalm 22:16 (LXX 21:17), “They pierced my hands and my feet,” as in the Septuagint, versus, “like a lion, my hands and my feet,” as in many, but not all, extant Hebrew manuscripts. Although the NET Bible has a very long study note for the lion phrase, both its translation and its study note fall far short of the simple note found in the ESV for its translation, “They have pierced my hands and feet.” The ESV translators chose to follow extant texts that differ from the MT. They explain, “Some Hebrew manuscripts, Septuagint, Vulgate, Syriac; most Hebrew manuscripts like a lion they are at my hands and feet.” So, some Hebrew manuscripts do say, “They have pierced my hands and feet.” In explanation of the lack of specific NT citations in the far left column, the Gospel accounts of the crucifixion imply rather than state that the soldiers nailed Jesus’s hands and feet to a cross; they state he was “crucified,” which by definition means to be suspended by nails to a cross. In confirmation of this, Luke 24:40 reads, “And when he had said this, he showed them his hands and his feet.” John 19:37 reads, “They will look on him whom they have pierced.” Again, John 20:25 speaks of nail marks in Jesus’s hands. But once again, the main point is that the Complete Jewish Bible and the NET choose to pass by a prophecy of the crucifixion in Psalm 22:16 when they choose to follow certain Hebrew texts rather than the Bible of the early Christian church, the Septuagint. And please note again that some Hebrew texts do contain what later became the Christian reading of this text.
The Septuagint Today
- Carefully consulting the study notes of the ESV reveals that this recent translation often follows the reading of the Septuagint, Vulgate, and Dead Sea Scrolls in verses that differ significantly from the Masoretic text. Some of the notes indicate the comparative readings, as in Deuteronomy 32:43. Interestingly, the NET, which translates only the Masoretic Text for the Deuteronomy verse, gives no study notes at all, even though this is a verse with several instances of multiple readings.
- The Orthodox faith has always used the Septuagint as their Old Testament Bible. According to Wikipedia, the world wide population of Eastern (Greek) Orthodoxy is 200-260 million people.
How does this impact us? Think about this. What is your favorite biblical translation, the one you use in your personal devotions and worship on a daily basis? Would you call that book, “the Bible?” Isn’t it for all practical purposes your Bible? Truth is that whenever a people group receives a Bible in their own tongue and uses it regularly, it becomes for them the Bible. If I happen to live in Papua New Guinea and I am a native, and if I receive a Bible that has been translated into my native language, then that translation for me is the Holy Word of God. Chances are it is the only Bible I will ever read.
Perhaps the most important cultural impact of the LXX in early Christian literature is due to the many translations of it into the main languages of late antiquity.
Not only did Christianity adopt a translated Bible as the official Bible, but from its beginnings it was a religion that favoured translation of the Bible into vernacular languages. Unlike Jewish communities, the Christian communities did not feel themselves to be chained to the Hebrew text as such but only to its contents, nor were they tied to the Greek text of the LXX. The new translations, as distinct from [what (inserted to correct text)] happened with the Aramaic Targumim, became independent and took the place of the original in the life of the communities. This attitude conferred on the new versions of a Bible a status unlike that of the Jewish translations. They were not merely an aid to understanding the text but they replaced the original with authority. Hence, biblical translation is spoken of as a specifically Christian activity.
It is appropriate to note that, with the exception of the Aramaic translations, most of the ancient versions of the Bible were made from the LXX and not from the Hebrew. Not even the Peshitta or the Vulgate, most of which was translated from Hebrew, are immune to the influence of the LXX.
–The entire quotation above is contiguous from Natalio Fernandez Marcos, The Septuagint in Context: Introduction to the Greek Version of the Bible, translated by Wilfred G. E. Watson (Brill: Leiden, the Netherlands, 2000), 346.
Worldwide, among believers of all times and places, there is not now nor has there ever been one, single, original Bible. And, like the Ark, Aron’s staff, and the cross of Christ, if there once were such a Bible, it is quite unavailable to everyone now. Believers have always used the Bible they like and the one that is at hand. And why should any believer be told by a group of remote scholars that “their” Bible is incorrect for purposes of “exegesis?” Modern scholarship has declared that Jesus’s followers and the authors of the New Testament used the Septuagint as their Bible. For these people, the Septuagint was God’s Holy Word.
But even deeper than all written texts and translations, God himself protects the substance of his Word by the gift of the Holy Spirit, who indwells each believer’s heart. The aggregate of the Spirit inspired beliefs of all Christians creates what is known as the “rule of faith.” It was by the “rule of faith” that the early church established the traditions of what was genuinely from the Lord and what was not. The “rule of faith,” not a body of influential and elite scholars, determined which gospels and which letters were genuinely from God. After many centuries, an important standard for canonicity was the “rule of faith,” that is, what the church as a body determined was orthodox, based upon what was spoken by the apostles and later repeated by word of mouth to all believers. What the “rule of faith” determined was Scripture, became New Testament Scripture (10). A group of church elders did no more than put their seal of approval upon those letters and gospels which the body of Christian believers through usage over time agreed to be the apostles’ teaching. This explains why there are two Bibles for two branches of Christian faith, namely, the Western and the Eastern.
Galatians 5:1 For freedom Christ has set us free. Stand firm, then, and do not be subject again to the yoke of slavery. (NET)
Are we free to choose? Scholars come, and scholars go, but the Word of our God stands forever. Personally, in my private devotions and worship, almost since my beginning in Christ, I have relied upon the Septuagint Bible and its English translation by Brenton for the book of Psalms and the book of Isaiah. I love this version because I find it speaks of Christ more directly than many of our other English choices. And isn’t Christ who the Bible is entirely about?
1 Natalio Fernandez Marcos, The Septuagint in Context: Introduction to the Greek Version of the Bible, translated by Wilfred G. E. Watson (Brill: Leiden, the Netherlands, 2000), 338-339.
2 Timothy Michael Law, When God Spoke Greek: The Septuagint and the Making of the Christian Bible (Oxford University Press: New York, 2013), 118-119.
3 “The Aleppo Codex, the oldest Hebrew Bible that has survived to modern times, was created by scribes called Masoretes in Tiberias, Israel around 930 C.E. As such, the Aleppo Codex is considered to be the most authoritative copy of the Hebrew Bible. The Aleppo Codex is not complete, however, as almost 200 pages went missing between 1947 and 1957.” Overview summary by Bing, original article available at https://en.wikipedia.org/wiki/Aleppo_Codex, accessed August 3, 2019.
4 Karen H. Jobes and Moises Silva, Invitation to the Septuagint (Baker Academic: Grand Rapids, 2000), 278.
5 Natalio Fernandez Marcos, The Septuagint in Context: Introduction to the Greek Version of the Bible, translated by Wilfred G. E. Watson (Brill: Leiden, the Netherlands, 2000), 357.
6 Jennifer M. Dines, The Septuagint (T&T Clark Ltd: New York, 2004), 24 and 41-62.
7 Karen H. Jobes and Moises Silva, Invitation to the Septuagint (Baker Academic: Grand Rapids, 2000), 281. See pages 273-287 for further information on the history of the text of the Septuagint.
8 An interesting, easy-to-read article on this topic appears at this link: https://www.biblestudytools.com/bible-study/topical-studies/does-the-new-testament-misquote-the-old-testament.html. Another appears here: http://orthochristian.com/81224.html.
9 See Fr. John Whiteford, “The Septuagint vs. the Masoretic Text“ in Orthodox Christianity, http://orthochristian.com/81224.html, accessed August 1, 2019.
10 Andreas J. Kostenberger, L. Scott Kellum, Charles L Quarles, The Cradle, the Cross, and the Crown (B&H Academic: Nashville), 2009, 9. See also https://www.earlychurchtexts.com/public/tertullian_on_rule_of_faith.htm, accessed 08/02/2019.
In Psalm 25, the psalmist admits his guilt; in Psalm 26, he maintains innocence. How can both be true? Both Psalm 25 and Psalm 26 are ascribed to David. Psalm 25:7-11 and verse 18 confess and deal with the sin issue, while Psalm 26 in its entirety is a statement of the psalmist’s righteousness. Surely this anomaly needs an explanation?
Oddly, many commentators skip over the superscription attributing these psalms to David. It does not appear to be an item of interest, perhaps for the reason often stated that no specific incident in David’s life can be connected to either of them. Be that as it may, whenever a reader ascribes a psalm to a human person as its subject, certain difficulties may be encountered. For example, while Scripture attests fully to David’s sin with Bathsheba, it proves more difficult to justify David as the author of Psalm 26, since according to Scripture, he was not innocent, but a shameful adulterer and murderer (2 Samuel 11-12:15). Several commentators face this difficulty by modifying the meaning of “innocent” to refer to one’s attitude of loyalty to God when attempting to enter his temple, rather than to a meaning of moral purity and sinlessness. They claim that the speaker in Psalm 26 does not claim moral perfection, but a relative righteousness in comparison with his enemies, who hate God outright. But are these weasel words? 
Fortunately for the reader, consistently applying a few basic premises to the Psalter as a whole serves to clear up such difficulties. These premises are 1) that the Psalter is poetic prophecy of the Christ, and 2) that Christ is the speaker in the first-person singular psalms, especially those ascribed to David. Let’s apply these premises to Psalms 25 and 26.
First, consider these statements from the New Testament.
God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.
(2 Corinthians 5:21 NET)
He committed no sin nor was deceit found in his mouth. (1 Peter 2:22 NET)
For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, (Romans 8:3 ESV)
Christ redeemed us from the curse of the law by becoming a curse for us– for it is written, “Cursed is everyone who is hanged on a tree”– (Galatians 3:13 ESV)
…25 who was delivered up for our trespasses and raised for our justification. (Romans 4:25 ESV)
9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation,
10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.” (Revelation 5:9-10 ESV)
As we read these New Testament quotations in the light each one sheds upon the other, it becomes clear that Christ himself was without sin of any kind. He was morally perfect. Yet, he was the sacrificial lamb who not only took upon himself the sins of people, but even more than that, became sin for us.
Next, consider the question, how would you reveal this information to a people who were only being taught for the very first time a multi-person God? One of the purposes of the Psalter was to reveal that the one God has a Son (see Psalm 2:7).
Finally, to comprehend from poetry that God’s Son suffered and died as a sacrifice for sin would be no easy matter for Old Testament worshipers. God is holy, eternal, and sovereign–how then can he confess sin and die as a sacrifice? People in that era basically thought in concrete terms rather than spiritual. God designed the sacrificial system in order to teach about sin and atonement in a concrete way. The Psalter is a poetic application and spiritual extension of that concrete symbolism–not necessarily easy in that era for people to grasp.
Consider, even for many of us, who possess the facts of Jesus’ life as presented in the Gospels, it may be difficult to envision how one person could be innocent and guilty at the same time (see 2 Corinthian 5:21 above). When the Psalter was being written, I believe it fair to say that the vision of God’s people was far more limited than our vision today.
The solution? Two prophetic poems rather than one. Nevertheless, difficulties of comprehension still remained.
The Psalter reveals that the Christ was coming, that he was God’s holy King, that he would have enemies who falsely accuse and kill him, and that he would be raised from the dead to occupy God’s throne. Did God’s people understand all this? Scripture tells us that very few understood.
10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully,
11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories. (1Peter 1:10-11 ESV)
7 But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory.
8 None of the rulers of this age understood this, for if they had, they would not have crucified the Lord of glory. (1Corinthians 2:7-8 ESV, Read also to the end of the chapter.)
25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken!
26 Was it not necessary that the Christ should suffer these things and enter into his glory?”
27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Luke 24:25-27 ESV)
44 Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
45 Then he opened their minds to understand the Scriptures,
46 and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead,
47 and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (Luke 24:44-47 ESV)
Application and Exhortation to Faith: We today do not need to be “foolish” and “slow of heart” to believe. We have Christ’s own word that the Psalms were written about him. It behooves us to search out what they say and to stand upon the assurance of biblical faith that we who live in New Testament times most certainly do not need to limit our understanding of the Psalter to what a listener of that era may or may not have understood about the coming Christ. The Psalter is an amazing book, and we cheat ourselves if we do not see Christ predominantly in it.
For more on Christ in his mediatorial role, see Penitential Psalms: Psalm 51–A Personal God of Love and Psalm 25: Change of Person and Multiple Speakers.
1 See, for example, each of the following in its discussion of Psalm 26: 1) Bonar, Andrew A. Christ and His Church in the Book of Psalms: 150 Inspirational Studies. Grand Rapids: Kregel Publications, 1978. 2) Reardon, Patrick Henry. Christ in the Psalms, 2nd edition. Chesterton: Ancient Faith Publishing, 2011. 3) Belcher, Richard P. Jr. The Messiah and the Psalms: Preaching Christ from All the Psalms. Scotland: Christian Focus Publications, Ltd., 2006.
A Bit of a Meandering Approach…
I remember the third stanza of Psalm 24 (verses 7-10) from my Sunday School childhood. Our teacher had selected this psalm for her class to memorize and present in a little program to the church. What did it mean? Who knows? We were never taught. My young mind created an image of large and heavy, wood and iron gates, fairytale style, cranking themselves up all by themselves, so that a King on a horse could enter over a stone road paved in large, boulder-like slabs to whatever it was that lay beyond. Did I know that the King was the Lord Almighty Jesus Christ at his ascension? No, not at all. The words held no concrete meaning for me at that point in my life. Actually, that the words came from “the Bible” meant nothing to me either. Nevertheless, I always remembered those few lines of this little poem. Our teacher had us perform the psalm chorus style. Although I enjoyed following her stage directions to deliver these final verses in a loud, strong voice, no internal emotion accompanied my recitation. No wonder, since the words held no meaning for my tiny life.
I reread this poem in January, and in the margin I wrote, “Awesome.” Then I forgot about it. This morning, when I read it again, my first reaction was one of confusion. What does Stanza 1 have to do with Stanza 2? And how do we get from there to Stanza 3? Nevertheless, I knew that something amazing was happening in the third stanza, and I wrote the one word response, “Wow.”
Finding the psalm to be beyond me, I went straight to my most spiritual commentator, John Barclay. In light of what I’ve written here, you my reader may understand why I burst out laughing, as in “LOL!”, when I read what Barclay had written. He wrote bunches, far more than normal.
Although it seems perfectly true, as all the commentators say, that this Psalm (and perhaps all the rest) was used to be sung in parts, by the different bands of sacred music which David (no doubt by the direction of the Holy Ghost) had appointed for the service of the Sanctuary; yet, if we attend any further than that, to the dull, dry, bare, and beggarly disquisitions of the carnally-minded … [academics] …, concerning the procession of the ark, its being received into the temple, and set upon its own place, with such like childish ideas, and nugatory [worthless, trivial] observations, retailed and enumerated every day, and almost in every place of worship, in the most stale and tedious manner imaginable; now do we find our whole spirit, fervor, and devotion, in the most amazing manner, all at once, as if it were by enchantment, damped, destroyed, and shrunk to nothing, after the manner, if we may so say, of the plump kine [cows], and full ears of corn, which were devoured and swallowed up by the lean, thin, blasted and shriveled!–But if, ceasing from the… [academicians], we take the spirit of the Psalm from the Spirit who inspired it, and read it in its own light, the light of its parallels, and especially the light of the New Testament, we will find, instead of the darkness of the Mosaic veil, the glory of God shining in the face of Jesus, filling our whole hearts… (Barclay, 147).
I hope you were able to wade through that–he did, after all, write those words in the early 1800’s, before texting, Twitter, and bit-speech were ever invented. I laughed when I read his impassioned description of dry, dead academia because of the confidence and unabashed moxy he displays in his vigorous attack of the “letter” that kills (2 Corinthians 3:6). I laughed because he sums up my thought exactly and bludgeons where I barely dare to hint.
So, what did Barclay (and others in my bibliography) find in Psalm 24? In short–a summation of the entire Bible and gospel.
Stanza 1, which is verses 1 and 2, represents Christ before time in his sovereignty and great creative act, as God and with God.
1 The earth is the LORD’s and the fullness thereof, the world and those who dwell therein, 2 for he has founded it upon the seas and established it upon the rivers. (ESV)
His parallel verses are John 1:1 and Colossians 1:17. I would add a phrase from Hebrews 1:3, “he upholds the universe by the word of his power.”
1 In the beginning was the Word, and the Word was with God, and the Word was God.
2 He was in the beginning with God.
3 All things were made through him, and without him was not any thing made that was made. (John 1:1-3 ESV)
16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities– all things were created through him and for him.
17 And he is before all things, and in him all things hold together. (Col 1:16-17 ESV)
Stanza 2 extends from verse 3 through 6 and displays Christ in his sinless human nature making atonement as mediator between those sinners who nonetheless desire God, and God in his holiness. It is by the obedience of belief in this one man Christ that God declares every willing human righteous, who is “found in him… not having a righteousness of [their] own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith.” (Philippians 3:9 ESV) This verse from Philippians is almost a restatement of Psalm 24:3-6 and presents the gospel message in a nutshell. In Psalm 24, verses 3-5 refer to Christ, and verse 6 to his followers.
3 Who shall ascend the hill of the LORD? And who shall stand in his holy place? 4 He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully. 5 He will receive blessing from the LORD and righteousness from the God of his salvation. 6 Such is the generation of those who seek him, who seek the face of the God of Jacob. Selah (ESV)
Stanza 3, verses 7 through 10, closes this short psalm with a dramatized declaration of Christ’s victory in battle over sin and death and his ascension to kingly reign alongside his Father in heaven–Christ is both Savior and Lord, both human and God, the point of connection between earth and heaven. Verse 8 makes reference to the battles Christ fought in his incarnation as human, and verse 10 displays him as the LORD of hosts, the King of glory, coequal with God.
7 Lift up your heads, O gates! And be lifted up, O ancient doors, that the King of glory may come in. 8 Who is this King of glory? The LORD, strong and mighty, the LORD, mighty in battle! 9 Lift up your heads, O gates! And lift them up, O ancient doors, that the King of glory may come in. 10 Who is this King of glory? The LORD of hosts, he is the King of glory! Selah (ESV)
A Bit of Editorial Meditation
There is no doubt that it is difficult for us as readers today to comprehend the life and vitality of these 10 verses. We are inundated by media that proclaim a worldview in staunch contrast and opposition to the faith-view presented in Psalm 24. Further, we are limited by a contemporary language that has descended to near illiteracy. Finally, we experience noise all around us constantly, noise which distracts us and robs us of contemplative moments when we can simply ask God by his Spirit to open the understanding of our spirit made in his image.
Yet these are not insurmountable obstacles. I believe a deeper issue lies at the heart of our inability to appreciate God’s biblical treasure map to us, our love letter-in-a-bottle, that is, Holy Scripture. The issue is pinpointed when we answer the question, Who do I worship? Negotiating daily life in today’s age has taught me to place myself at the center of everything. How am I doing? How do I rate? Are my needs being met? Am I performing adequately? Even our church worship services tend toward the me, me, me. Have I met God today? Have I been fulfilled by this service? Rather than, Have I presented God with a sacrifice of worship that pleases him?
Yes, the church is included in Psalm 24:6, but it’s not a psalm about the church, it’s a psalm about Jesus Christ. In order to fully appreciate Psalm 24 I need to accept that it’s a psalm not about me–it’s not about my successes and failures, my needs, my wants, my poverty, my riches–it’s a psalm about the person and fantastic success of Jesus Christ in his eternality and temporal mission. In all honesty, I find that most of my waking thoughts are about myself. Most of the living I do is an attempt to make my self happy, to fulfill my needs as I perceive them, and yes, even when I go to church. To let all that go and to find contentment in extolling an outsider–not myself–that is today’s challenge. To let someone else’s success be my own–that is rest. I do it for my favorite football team–why can’t I do it for Jesus Christ?
Am I making sense?
1 [A Song of Degrees.] Out of the depths have I cried to thee, O Lord. 2 O Lord, hearken to my voice; let thine ears be attentive to the voice of my supplication. 3 If thou, O Lord, shouldest mark iniquities, O Lord, who shall stand? 4 For with thee is forgiveness: 5 for thy name’s sake have I waited for thee, O Lord, my soul has waited for thy word. 6 My soul has hoped in the Lord; from the morning watch till night. 7 Let Israel hope in the Lord: for with the Lord is mercy, and with him is plenteous redemption. 8 And he shall redeem Israel from all his iniquities. (Psalm 129(130) LXE, Brenton)
Prophecy, if prophecy, must tell a story. A large function of the Psalter is to prophesy. The seven penitential psalms (6, 32, 38, 51, 102, 130, and 143) prophesy of Christ: his innocence, the sacrificial nature of his atoning death, his human suffering, his resurrection, and the victory of his people. These portions of the life of Christ are not necessarily presented in chronological order within the penitential psalms. While other psalms speak of Christ’s suffering (Psalms 6, 32, 38, 102, and 143), Psalm 130 speaks from the grave (the depths) without making direct statements of suffering. Rather, the unique element of Psalm 130 is an extreme period of waiting, “For thy name’s sake have I waited for thee, O Lord, my soul has waited for thy word. My soul has hoped in the Lord; from the morning watch till night,” (Psalm 130:5-6 LXE). It is not difficult for faith to hear within these verses the voice of Christ as he waits within the grave for his resurrection.
Further, Psalm 130 contains no direct statements of personal sin or guilt, as do Psalms 38 and 51. Rather, Psalm 130 is a penitential psalm of atonement, due to its discussion of sin and forgiveness without personal confession of any sort. The word forgiveness in verse 4, which is ἱλασμός (il-as-mohss) in Greek, is a relatively rare word in Scripture, although it plays an enormous role in Christian evangelism and doctrine. Arndt and Gingrich (1) define it with two meanings: 1) propitiation or expiation, and 2) a sin-offering. While the major English translations (they are translating from Hebrew, not Greek) have “forgiveness” in verse 4, they use words such as “Day of Atonement” in Leviticus 25:9, “ram of atonement” in Numbers 5:8, “sin-offering” in Ezekiel 44:27, “propitiation” or “atoning sacrifice” in 1 John 2:2, and the same for 1 John 4:10. All of these occurrences in the Greek Septuagint are represented by the word ἱλασμός (il-as-mohss), which is translated as forgiveness in Psalm 130:4 (LXE Brenton) or atonement (NETS, Pietersma). (See footnotes 2 and 3.) Important to our discussion of the seven penitential psalms, this is the only occurrence of this word anywhere in the entire Psalter.
Who will receive the atoning forgiveness of verse 4? Verses 7 and 8 each name Israel. Israel, in the New Testament sense of the word (Romans 11:26), includes all believers, both saints of the Old Testament and saints of the New. What at first glance might seem to be a psalm of personal lament, therefore, is an intercessory prayer for the beneficiaries of Christ’s death. When God answers the Lord’s prayer for resurrection from the grave (verses 1-2 and 5-6 above), then his “unfailing love” (verse 7) and “full redemption” (verse 7) will be magnificently realized, for “He himself will redeem Israel from all their sins” (verse 8).
Comments: For those readers who consult commentaries, you might find that the point of view I present above, namely, that Christ is the subject of this prayer/poem–he is the one who is praying to God his Father from the grave–is underrepresented (4). The thesis of my approach is simple: the Psalter in its first person singular prayers speaks the voice of Christ.
I want to repeat what I wrote in the first post of this series on penitential psalms, “My purpose here is to hold up a road sign to you that says, “Have you tried this pathway through Psalms?” The pathway we will consider is Christ and his cross. Even in the so-called grouping of seven Penitential Psalms, we find Christ ever present and revealed. These psalms are not primarily about experiencing emotions of penitence designed to lead us to repentance. Rather, they are primarily about the life of Jesus Christ during his incarnation. My premise is that Psalms reveal Christ. He is their primary focus. As we see Christ revealed, we also learn about God’s love for us, and that is what makes them important” (The Penitential Psalms: A Fresh Look–New Series).
Premising Christ as speaker in all the penitential psalms at first appears to provide obstacles, the most difficult being what to do with a psalm of pure confession, such as Psalm 51. However, when we consider the seven psalms as a unified whole with the understanding that Christ is speaker throughout (except of course in those places which imply or directly state that God is addressing Christ, Psalm 102), we see that a clear picture of the several elements of the complete gospel emerges:
- Christ’s passion of human suffering (Psalms 6, 32, 38, 102, and 143)
- Christ’s innocence (Psalms 6, 102, and 130)
- the wrath of God upon Christ, the wrath that achieved propitiation (Psalms 6, 32, 38, 102, and 143)
- the persecution of Christ by his enemies (Psalms 6, 38, 102, and 143)
- Christ’s identity as both God and man (Psalm 102)
- Christ’s resurrection (Psalm 102:13)
- Christ’s prayer for his resurrection (Psalm 130)
- end results for Israel (or Zion) and the Church won by Christ in his victory through the cross (51, 102, and 130)
When the reader perceives Christ in their center, the penitential psalms (and the Psalter as a whole) gain a cohesion and sense of meaning that a consideration of each psalm separately does not provide. Also, this viewpoint provides deeper and more certain theological meanings than the isolated concepts of confession and repentance might individually supply. These psalms offer a great hope for the one who reads, a hope placed on the solid ground of the actions of the Son of God, rather than upon the alternative actions of an unnamed sinner with whom the reader must strain to identify. Once again, my purpose here is to hold up a road sign that says, “Have you tried this pathway through Psalms?” My prayer is that as you spend time with the Lord, asking him to reveal his presence to you within the words of Christ as expressed in these seven psalms, that God through his Holy Spirit will answer your heart to the fullest extent.
1 Arndt, William F. and F. Wilbur Gingrich, Editors. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2nd Edition. Revised and Augmented by F. Wilbur Gingrich and Frederick W. Danker from Walter Bauer’s Fifth Edition, 1958. Chicago: The University of Chicago Press, 1979.
2 Brenton, Sir Lancelot C. L. The Septuagint Version: Greek and English. Grand Rapids: Zondervan Publishing House, 1970.
3 Pietersma, Albert, ed. A New English Translation of the Septuagint: The Psalms. Translated by Albert Pietersma. New York: Oxford University Press, 2007. Available online at http://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf. Accessed April 27, 2018.
4 John Barclay hears only the voice of Christ in Psalm 130. See Barclay, John. The Psalms of David, and the Paraphrases and Hymns: With a Dissertation on the Book of Psalms, and Explanatory Introductions to Each. Edinburgh: James Gall, 1826. Reprinted Digitally by Forgotten Books, registered trademark of FB &c Ltd., London, 2017. Available at http://www.ForgottenBooks.com, 2017. A better quality copy is available at https://babel.hathitrust.org/cgi/pt?id=nyp.33433068259260;view=1up;seq=205;size=75. Accessed April 11, 2019.
One person can never transfer to another their own conscious perception. Only the Holy Spirit of God can do that. Scripture calls this transfer having “the mind of Christ.”
But we have the mind of Christ. (1Co 2:16 ESV)
In this sense the Bible is an interactive book. The Holy Spirit can place directly into our conscious perception thoughts and feelings he wishes to convey. It’s very exciting when the Lord does this to us as we read his Word. My prayer is that you, the reader, after reading the words I write here, will at some point turn to Psalm 102 (101 in the Septuagint) and read through it out loud, slowly and carefully, listening for the voice of the Holy Spirit in your heart. Prayerfully, God will share with you the insights that he has shared with me. Additionally, intellect alone can appreciate what I write here. That’s the best we can ever give each other: intellect shaping into communication the insights of our heart.
Here is my devotional guideline for Psalm 102.
Outline of my understanding of this psalm:
- Speaker One (the Son): Verses 1-11 (12 LXX).
- Speaker Two (God the Father): Verses 12-22 (13-23 LXX).
- Speaker One (the Son): Verses 23-24a (24-25a LXX).
- Speaker Two (God the Father): Verses 24b-28 (25b-29 LXX).
Text I am using for Psalm 102 (101 LXX):
(102) A Prayer for the Poor; when he is deeply afflicted, and pours out his supplication before the Lord.1 Hear my prayer, O Lord, and let my cry come to thee.2 Turn not away thy face from me: in the day when I am afflicted, incline thine ear to me: in the day when I shall call upon thee, speedily hear me.3 For my days have vanished like smoke, and my bones have been parched like a stick.4 I am blighted like grass, and my heart is dried up; for I have forgotten to eat my bread.5 By reason of the voice of my groaning, my bone has cleaved to my flesh.6 I have become like a pelican of the wilderness;7 I have become like an owl in a ruined house. I have watched, and am become as a sparrow dwelling alone on a roof.8 All the day long mine enemies have reproached me; and they that praised me have sworn against me.9 For I have eaten ashes as it were bread, and mingled my drink with weeping;10 because of thine anger and thy wrath: for thou hast lifted me up, and dashed me down.11 My days have declined like a shadow; and I am withered like grass.12 But thou, Lord, endurest for ever, and thy memorial to generation and generation.13 Thou shalt arise, and have mercy upon Sion: for it is time to have mercy upon her, for the set time is come.14 For thy servants have taken pleasure in her stones, and they shall pity her dust.15 So the nations shall fear thy name, O Lord, and all kings thy glory.16 For the Lord shall build up Sion, * and shall appear in his glory.17 He has had regard to the prayer of the lowly, and has not despised their petition.18 Let this be written for another generation; and the people that shall be created shall praise the Lord.19 For he has looked out from the height of his sanctuary; the Lord looked upon the earth from heaven;20 to hear the groaning of the fettered ones, to loosen the sons of the slain;21 to proclaim the name of the Lord in Sion, and his praise in Jerusalem;22 when the people are gathered together, and the kings, to serve the Lord.23 He answered him in the way of his strength: tell me the fewness of my days.24 Take me not away in the midst of my days: thy years are✡ through all generations.25 In the † beginning thou, O Lord, didst lay the foundation of the earth; and the heavens are the works of thine hands.26 They shall perish, but thou remainest: and they all shall wax old as a garment; and as a vesture shalt thou fold them, and they shall be changed.27 But thou art the same, and thy years shall not fail.
Hebrews 5:7 In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.
8 Although he was a son, he learned obedience through what he suffered. (ESV)
John 3:16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. (ESV)
1 John 3:1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. (ESV)John 17:26 I made known to them your name, and I will continue to make it known, that the love with which you have loved me may be in them, and I in them.” (ESV)
Hebrews 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. (ESV)
1 Peter 1:10 Concerning this salvation, the prophets who prophesied about the grace that was to be yours searched and inquired carefully,
11 inquiring what person or time the Spirit of Christ in them was indicating when he predicted the sufferings of Christ and the subsequent glories.
12 It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look. (ESV)Luke 1:68 “Blessed be the Lord God of Israel, for he has visited and redeemed his people
69 and has raised up a horn of salvation for us in the house of his servant David,
70 as he spoke by the mouth of his holy prophets from of old,
71 that we should be saved from our enemies and from the hand of all who hate us;
…78 because of the tender mercy of our God, whereby the sunrise shall visit us from on high
79 to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.” (Luke 1:68-79 ESV)
12 But thou, Lord, endurest for ever, and thy memorial to generation and generation.13 Thou shalt arise, and have mercy upon Sion: for it is time to have mercy upon her, for the set time is come.14 For thy servants have taken pleasure in her stones, and they shall pity her dust.15 So the nations shall fear thy name, O Lord, and all kings thy glory.16 For the Lord shall build up Sion, * and shall appear in his glory.17 He has had regard to the prayer of the lowly, and has not despised their petition.18 Let this be written for another generation; and the people that shall be created shall praise the Lord.19 For he has looked out from the height of his sanctuary; the Lord looked upon the earth from heaven;20 to hear the groaning of the fettered ones, to loosen the sons of the slain;21 to proclaim the name of the Lord in Sion, and his praise in Jerusalem;22 when the people are gathered together, and the kings, to serve the Lord.
Hebrews 4:14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession.
15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.
16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (ESV)
Romans 8:31 What then shall we say to these things? If God is for us, who can be against us?
32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?
33 Who shall bring any charge against God’s elect? It is God who justifies.
34 Who is to condemn? Christ Jesus is the one who died– more than that, who was raised– who is at the right hand of God, who indeed is interceding for us.
35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?
36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.”
37 No, in all these things we are more than conquerors through him who loved us.
38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,
39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV)
In the “theodramatic” (1) setting of Psalm 102, the Holy Author creates a divine conversation between Father and Son. Scripture supplies confirmation when the New Testament writer of the Letter to the Hebrews quotes in Hebrews 1:10-12 a portion of the entire dialogue, verses 25-27, writing as a matter of fact that in these verses God addresses the Son. Though not directly stated, God the Father is implied.
Where else can the reader find evidence of this dramatic, readers theater style interpretation? First, reading through the text of Psalm 102, the entire sense of the psalm inevitably reveals a conversation. Minimally, the main speaker addresses God directly in verses 1, 2, 10, and 24. Further direct addresses that carry a different content and tone are found in verses 12-22 and again in verses 25-28. The change in content and tone correspond to a change in speaker. Second, as stated above, the Letter to the Hebrews explicitly identifies a second speaker, God, for verses 25-27. Finally, the Septuagint text leads the way in the Hebrews’ interpretation by plainly labelling in common, everyday language the presence of two speakers, “He [speaker one] answered him [speaker two] in the way of his strength: tell me the fewness of my days” (Psalm 101:23 LXE, verse 24 in modern language versions).
With the presence of two speakers acknowledged, the reader can discern the boundaries of the several speech parts. A reasonable assignment is the following:
- Speaker One (the Son): Verses 1-11 (12 LXX).
- Speaker Two (God the Father): Verses 12-22 (13-23 LXX).
- Speaker One (the Son): Verses 23-24a (24-25a LXX).
- Speaker Two (God the Father): Verses 24b-28 (25b-29 LXX).
When perceived as a divine dialogue between Father and Son, the devotional aspects of this amazing psalm expand greatly.
Bates, Matthew W. The Birth of the Trinity: Jesus, God, and Spirit in New Testament & Early Christian Interpretations of the Old Testament. Oxford University Press: Oxford, United Kingdom, 2015 and Paperback Edition 2016, p 170.
Tragically, not many commentators hear the voice of Christ in Psalm 102. Spurgeon (1) does not. Generally, those who don’t hear the voice of Christ fail to hear the divine dialogue within this amazing psalm. Because two or more witnesses biblically establish a valid testimony (Deuteronomy 17:6; Matthew 18:16; John 8:18), I’m going to take time at the outset to provide these additional witnesses to my own. First, here is a link to the text itself, where the reader can find the entirety of Septuagint Psalm 101(102), and below that is an excerpt that contains the portion quoted in Hebrews 1:10-12.
Reader Resource: Bilingual Text LXX (Septuagint in Greek) and LXE (Brenton’s English Translation). Notice that in the Greek Septuagint and in Brenton’s translation, Psalm 102 in our English Bibles is numbered as Psalm 101. Also, verse numbers may differ, depending upon which Septuagint edition is being used. The numbers to the left follow the Masoretic tradition while those in parenthesis follow the numbering used by the link given.
23(24) He answered him in the way of his strength: tell me the fewness of my days.
24a(25a) Take me not away in the midst of my days: 24b(25b) thy years [are] through all generations.
25(26) In the beginning thou, O Lord, didst lay the foundation of the earth; and the heavens are the works of thine hands.
26(27) They shall perish, but thou remainest: and [they all] shall wax old as a garment; and as a vesture shalt thou fold them, and they shall be changed.
27(28) But thou art the same, and thy years shall not fail.
28(29) The children of thy servants shall dwell [securely], and their seed shall prosper for ever.
Here is the same text as presented in the ESV with the Septuagint English in brackets alongside: Psalm 102:23-28.
23 He has broken my strength in midcourse; [LXX: He answered him in the way of his strength:]
he has shortened my days. [LXX: tell me the fewness of my days.]
24 “O my God,” I say, “take me not away in the midst of my days— [LXX: Take me not away in the midst of my days:]
you whose years endure throughout all generations!” [LXX: thy years [are] through all generations.]
25 Of old you laid the foundation of the earth,
and the heavens are the work of your hands.
26 They will perish, but you will remain;
they will all wear out like a garment.
You will change them like a robe, and they will pass away,
27 but you are the same, and your years have no end.
28 The children of your servants shall dwell secure;
their offspring shall be established before you.
Finally, here is the portion (ESV) which the author of Hebrews quotes from the Septuagint:
10 And, “You, Lord, laid the foundation of the earth in the beginning,
and the heavens are the work of your hands;
11 they will perish, but you remain;
they will all wear out like a garment,
12 like a robe you will roll them up,
like a garment they will be changed.
But you are the same,
and your years will have no end.”
Second, as witness #1, here is how I perceive the dialogue in Psalm 101(102). Note that verse numbers differ and are dependent upon the edition being used. For reader convenience I am using the Masoretic numbers and referencing in brackets the numbers found in the “Bilingual Text” link in the “Reader Resource” paragraph at the top of this article.
- Verses 1 – 11 [1-12 in the bilingual link given above]. God’s Son speaks to his Father in the days of his incarnation and Passion.
- Verses 12 – 22 [13-23] God the Father replies through the Holy Spirit to his Son.
- Verses 23 – 24a [24-25a] God the Son answers God the Father. (23 “He answered him in the way of his strength: tell me the fewness of my days. 24a Take me not away in the midst of may days:)
- Verses 24b – 28 [25b-29] God the Father answers the Son. (24b “thy years are through all generations. 25 In the beginning thou, O Lord …]
Witness #2: John Barclay (2).
[Barclay uses the Masoretic numbering] In this Psalm we behold the sufferings of Christ, as expressed in his own person, by the Holy Ghost, from the beginning to verse 12, contrasted with the following glory, as declared by the same Spirit in the person of the Father, from verse 12 to 23. Then from the 23d to the middle of verse 24, the dialogue is again renewed, as at the beginning of the Psalm, in the person of the Son–to whom, from the middle of verse 24, to the end of the Psalm, the Father is again represented, as replying according to the former manner, mentioned from ver. 12 to 23: for so this Psalm, ver. 25, &c. is expressly applied and interpreted by the Holy Ghost, Heb. I. ‘Unto the Son he saith, Thy throne, O God, is for ever and ever–And thou, Lord, in the beginning, hast laid the foundation of the earth; and the heavens are the works of think hands,’ &c.–‘And they shall be changed: but thou are the same, and thy years shall not fail.’
My Comment: Very few biblical commentators will ascribe verses 12-24a to God the Father or God the Holy Spirit, even among those who readily find the Father replying to Christ in the final speech, verses 24b-28. Most gladly I recognize the kindred spirit that exists between John Barclay and myself.
In contrast to Barclay, the third witness, below, Robert Hawker, is one who readily hears the voice of Christ in his Passion in verses 1-11, yet who does not recognize the words of comfort found in verses 12-22 as proceeding from God the Father. He does, however, hear Christ speaking in verses 23-24a and the Father directly answering him in verses 25 to the end.
Witness #3: Robert Hawker (3).
After verse 28: From the apostle Paul’s quotation of this glorious passage, Heb. I. 10, &c. and his illustration of it, as there explained, it should seem very evident that these verses contain God the Father’s answer to Christ’s prayer, and form a blessed summary of all redemption mercies ensured to the church in Him…Reader, I know not what soul exercises or afflictions your heart may be wounded with; but I venture to believe, that the truest relief under all, is to view Christ in his unequalled sorrows. Poring over ourselves, or over our own sorrows, and magnifying them, will never bring comfort. But if I see Jesus with the eye of faith, in the tribulated path; if I mark his footsteps, and he calls to me, and leads me by the way of the footsteps of his flock, where he feeds his kids, beside the shepherds’ tents; I shall feel comfort.
My Comment: Very often, those commentators who do not perceive the voice of Christ in Psalm 102, but that of an unnamed human suppliant–these authors tend to focus on Christ as Creator, and that portion of Hebrews as a Creation passage. The reasoning is that the author of Hebrews merely “applies” the words of Psalm 102:25-28 to Christ as object. They consider verses 25-28 to be spoken by the unnamed single human speaker who speaks throughout the entire psalm. They argue that though this human poet addresses God throughout the entirety of the psalm, this particular portion is applied by the author of Hebrews as making reference to Christ as Creator. In other words, they see a human speaking to God throughout the psalm, complaining to God for a longer life, reasoning that because God has such a long life and such power to create, why can’t he give some of that to the suffering poet? They fail to grasp the nearly sacrilegious arrogance of such a supplication. These commentators claim that the author of Hebrews by inexplicable “divine” inspiration, wrenched these words in particular from the whole psalm, and applied them in reference to Christ as object (Creator). Not only does this do disservice to the entire concept of the Bible’s having been written in “plain, ordinary speech,” but it completely destroys the comfort Hawker and others preeminently find in this psalm, as they consider the sufferings of Christ and the comfort afforded both him and us, who are in him, by God the Father.
Witness #4: Arthur Pink (4)
Arthur Pink lines up with Hawker as perceiving Christ as speaker up until the Father’s reply quoted in Hebrews (verses 25-28). Myself and Barclay, the reader might recall, saw two sections in which God the Father spoke directly to the Son (verses 12-22 and 24b-28.) Pink sees only the latter. He adds to the discussion, however, by combining the author of Hebrews’ rhetorical (logical, argumentative) use of Christ as Creator with the devotional comfort found in Psalm 102 of Christ as suffering Savior. Pink writes:
“And Thou, Lord, in the beginning, hast laid the foundation of the earth.” The Psalm from which this is quoted is a truly wondrous one … It lays bare before us the Saviour’s very soul. Few, if any, of us would have thought of applying it to Christ, or even dared to, had not the Spirit of God done so here in Heb. 1. This Psalm brings before us the true and perfect humanity of Christ, and depicts Him as the despised and rejected One (p 69, see note 4).
After the above, Pink quotes the entire psalm (an indication of how very impressed he is with it) up through verse 22. He labels verses 23-24a as the “strong crying,” quoted in Hebrews 5:7, “of Him who was ‘acquainted with grief.'” Then Pink writes:
And what was Heaven’s response to this anguished cry of the Saviour? The remainder of the Psalm records God’s answer: “Thy years are throughout all generations. Of old hast Thou laid the foundation of the earth. And the heavens are the work of Thy hands. They shall perish, but Thou shalt endure, yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed: But Thou art the same, and Thy years shall have no end” (vv. 24-27).
Conclusion: In what I hope has not been a manner too arduous to read, I’ve presented four witnesses who agree that through the use of dialogue, Psalm 102 represents both the voice of the Son crying out to his Father in anguish during the days of his incarnation and Passion and the comforting voice of his Father in reply. I have been greatly encouraged recently to have discovered current academic writers who perceive divine dialogue between Father and Son in the book of Psalms (5). I’m sure up to date devotional material, such as this one seeks to be, will also follow.
I have presented these four witnesses so that the reader may have confidence to explore this pathway in a meditatively devotional session of his or her own. For those who follow this blog, I promise that a devotional interpretation of Psalm 102 will be written next.
For now, in consideration of Christian history’s regarding of Psalm 102 as one of the seven so-called penitential psalms, I just want the reader to notice how exactly the Holy Spirit wrote Scripture. We have seen that not all of the so-called “penitential” psalms are penitential in a sense that requires confession and repentance over sin. In this sense of the word, Psalm 51 is the most “penitential,” and Psalm 102 not at all. Note carefully that Psalm 51, which confesses and mourns over sin, does not represent Christ in any way as speaking from the divinity of his being. Rather, he speaks as mediator, a participant in humanity, a sacrificial lamb who took upon himself the sins of the world. Then, just as carefully, note that Psalm 102, which is highly “penitential” in the second meaning of the word, that of poverty and suffering of spirit, presents Christ both in his divinity and his human nature, but quite apart from sin. The reader can conclude that Christ God’s Son, as 2 Corinthians 5:21 states, “knew no sin,” as Psalm 102 demonstrates, and yet God “made him to be sin” “for our sake,” Psalm 51. Praise God.
1 Spurgeon, Charles. The Treasury of David: Containing an Original Exposition of the Book of Psalms; A Collection of Illustrative Extracts from the Whole Range of Literature; A Series of Homiletical Hints upon Almost Every Verse; And Lists of Writers upon Each Psalm in Three Volumes. Peabody: Henrickson Publishers, No Date.
2 Barclay, John. The Psalms of David, and the Paraphrases and Hymns: With a Dissertation on the Book of Psalms, and Explanatory Introductions to Each. Edinburgh: James Gall, 1826. Reprinted Digitally by Forgotten Books, registered trademark of FB &c Ltd., London, 2017. Available at http://www.ForgottenBooks.com, 2017. A better quality copy is available at https://babel.hathitrust.org/cgi/pt?id=nyp.33433068259260;view=1up;seq=205;size=75.
3 Hawker, Robert S. The Poor Man’s Old Testament Commentary: The Book of Psalms, public domain. Available at http://grace-ebooks.com/library/Robert%20Hawker/RH_Poor%20Man%27s%20Old%20Testament%20Commentary%20Vol%204.pdf, published by Grace Baptist Church of Danville, Kentucky. Accessed May 3, 2018.
4 Pink, Arthur. An Exposition of Hebrews. Baker Book House: Grand Rapids, 1954, pages 68-74.
5 See Bates, Matthew W. The Birth of the Trinity: Jesus, God, and Spirit in New Testament & Early Christian Interpretations of the Old Testament. Oxford University Press: Oxford, United Kingdom, 2015 and Paperback Edition 2016. See also Bates, Matthew W. The Hermeneutics of the Apostolic Proclamation: The Center of Paul’s Method of Scriptural Interpretation. Baylor University Press: Wayco, Texas, 2012.
The Old Testament was originally written mostly in Hebrew. About three centuries before Christ, translations of the Hebraic Scriptures into Greek became common. These translations collectively are called the Septuagint. The word “septuagint” means seventy, and unverified tradition holds that seventy scholars sequestered themselves while making the translation at the request of King Ptolemy II for the national library in Alexandria. Extant Greek manuscripts, translated from Hebrew, are older than the oldest extant Hebrew manuscripts by one to two centuries (1). The New Testament, on the other hand, was originally written in Greek, and its authors regularly read and quoted from the Old Testament Septuagint. Knowing this information helps to clarify why the author of the New Testament’s Letter to the Hebrews included Psalm 102:25-27 in his list of Old Testament texts that demonstrate God’s calling Jesus Christ his “Son” (2).
In the first chapter of Hebrews, the biblical author quotes several passages from the Old Testament in which God speaks directly to his Son. The three occurrences of God speaking directly to his Son are found in verse 5, quoting Psalm 2:7, verses 10-12, quoting Psalm 102:25-27, and verse 13, quoting Psalm 110:1. In the first and third of these quotations, the reader readily discerns the voice of God speaking to a second person. The text clearly states that this is so. However, when reading the quotation from Psalm 102, as it stands embedded within the context of the entire psalm in most English translations, the reader may wonder how it is that these particular verses refer to the Son. How did the writer of the Letter to the Hebrews arrive at this conclusion? Many commentators simply skip past the confusion by stating that the Hebrews’ author, divinely inspired, applied these verses to Christ. But this begs the question, for if so, then why so? Why these verses in particular?
Knowing that the author of Hebrews was quoting from a Greek text helps tremendously. In fact, it solves the puzzle. The complete context in the Septuagint clearly indicates a dialogue between two speakers. That is, the Septuagint text tags the verses immediately preceding the quotation found in Hebrews with clear transitional phrases of dialogue, “23 He answered him in the way of his strength: tell me the fewness of my days. 24a Take me not away in the midst of my days: 24b [the reply from the second speaker immediately follows here without an identifying tag, but it is clear from the context that a second speaker answers the requests of the first] thy years are through all generations. 25 In the beginning thou, O Lord, didst lay the foundation of the earth…” (3). The Septuagint from which the author of Hebrews quotes (scholars overall agree that the writer is quoting from the Greek text) clearly distinguishes with speech labels the presence of two speakers in dialogue with each other. But the English translations of Psalm 102, which are based upon the Masoretic text (Hebrew), fail to include the tag words, “He answered him…”, found in verse 23a. And the author of the Letter to the Hebrews begins his quotation of Psalm 102 with verse 25, which occurs after the second speaker, God, has already begun speaking. The quotation in Hebrews does not contain the dialogue tags, or labels, but the author implicitly acknowledges their occurrence and assumes that his readers also know this fact. The assumption of dialogue is central to the logic and force of the author’s argument. He presents the Old Testament text as an example of God speaking directly to his Son.
Conclusion: While English versions translated from the Hebrew Masoretic text of Psalm 102:23 do not include the three words, “He answered him…”, the author of Hebrews implicitly acknowledges the prior occurrence of these three words as he begins his quotation in verse 25, which falls after their occurrence in the Septuagint from which he quotes. That the author implicitly acknowledges dialogue in the passage is clear from the entire context of Hebrews 1. The writer of the Letter to the Hebrews is demonstrating how Old Testament scripture accords Christ the status of Son. Among his proof texts are several verses that indicate direct speech by God to his Son. Among these is Psalm 102:25-27, quoted in Hebrews 1:10-12. It is clear that the Hebrews’ author is attributing the quotation as a speech statement by God to his Son. Again, the Son is the one to whom God is speaking, both in Hebrews 1:10-12 and in that passage’s source, Psalm 102:25-27. The Son is he to whom God replies. The Son is the “poor” man pouring out his supplication to the Lord, whose voice we hear so plaintively in the first eleven verses of this “penitential” psalm.
Significance: What is the answer to the big question, “So what?” The following blog in this series will, Lord willing, provide answers to that question.
1 Reference works concerning the textual history of the Septuagint include 1) Karen H. Jobes & Moisés Silva. Invitation to the Septuagint. Grand Rapids: Baker Book House, 2000. 2) H.B. Swete, An Introduction to the Old Testament in Greek, Cambridge: University Press, 1900. 3) Timothy Michael Law. When God Spoke Greek: The Septuagint and the Making of the Christian Bible. New York: Oxford University Press, 2013.
2 Although Hebrews begins speaking of God’s Son in verse 2 of chapter 1, the author specifically names Christ as the Son in Hebrews 3:6, “But Christ is faithful over God’s house as a son…”
3 Brenton, Sir Lancelot C. L. The Septuagint Version: Greek and English. Grand Rapids: Zondervan Publishing House, 1970. Notice that the verse numbering differs from most English versions.
The NETS Bible (Pietersma, Albert, ed. A New English Translation of the Septuagint: The Psalms. Translated by Albert Pietersma. New York: Oxford University Press, 2007. Available online at http://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf. Accessed April 27, 2018) reads, “24(23) He answered him in the way of my strength, ‘Tell me the paucity of my days. 25(24) Do not take me away at the mid-point of my days,…”
In further confirmation of the Septuagint text, the Latin Vulgate, which translates the Greek, includes the words from Psalm 102:23, “He answered him…”
WE LEARNED what a truly penitential/repentant psalm looks like when we studied Psalm 51. This kind of psalm is rare in the Psalter. Psalm 102(101 LXX) immediately follows Psalm 51 in the list of seven traditional penitential psalms (6, 32, 38, 51, 102, 130, 143). It bears little resemblance to Psalm 51. Why does the list include Psalm 102?
First, a careful line by line search of Psalm 102 (ESV) (Greek and Brenton English) (English NETS) reveals not a single syllable concerning sin or repentance. Words and phrases present in Psalm 51, such as “blot out my transgressions” (v 1) and “wash me thoroughly from my iniquity and cleanse me thoroughly from my sin!” (v 2) simply do not occur anywhere in Psalm 102.
Second, what Psalm 102 does contain is a poetic expression of great suffering on the part of the speaker. His suffering is summed up well in the superscription given the psalm before the first verse begins, “A Prayer for the Poor; when he is deeply afflicted, and pours out his supplication before the Lord,” (Psalm 102:1 LXE). While of course this title is not part of the biblical text itself but an ancient editorial addition, the Greek word for “Poor” (πτωχός, ptoe-koes) is a word often used by Jesus in the New Testament. We find one example in the first beatitude, “Blessed are the poor in spirit, for theirs is the kingdom of heaven,” (Matthew 5:3). Thayer describes the meaning of this word “poor” as, “destitute of wealth, influence, position, honors; lowly, afflicted,” (Thayer, A Greek-English Lexicon of the New Testament). As explained in greater depth in a previous chapter (Penitential Psalms: A Big Mix-Up?) one possible explanation of the origin of both the word “penitential” and the list of seven psalms is the Greek “pen” word family. One of these “pen” stem words is πένητος (pen-ee-tohss). A “penitose” person is a poor person. Note the similarity to English “penitent.” “Penitose” is a synonym of “Ptoe-koes,” “poor,” which we just saw in the title above Psalm 102.
So, Psalm 102 is the speech of a poor, afflicted person who pours his heart out to the Lord. What else do we find in Psalm 102? Thirdly, we find the psalmist’s direct claim that he has enemies (v 8) who cause him pain, and further, that God himself (v 10) in “anger” and “wrath,” or “raging fury” (NET) has “lifted me up, and dashed me down,” (LXE, Septuagint in English). These last two features, both enemies causing pain and God’s wrath causing pain, are most strongly present in penitential Psalms 6, 38, and 102. Of these three, only Psalm 38 expresses sorrow for sin. Psalm 102, as mentioned in point one above, expresses neither confession nor remorse for anything.
Conclusion: Psalm 102 is “penitential” in the sense that it is the speech of a poor and needy person crying out to the Lord for help. The speaker’s suffering originates in persecution by both enemies and the Lord. There is neither acknowledgement of sin (confession) nor contrition (repentance) of any kind. The more we examine the seven so-called penitential psalms, the one item we find common to all of them is a deep humility of spirit as the psalmist addresses the Lord. To this author, it seems likely that, were we beginning fresh today, we would not begin to think of grouping these seven psalms in a cluster as our church forefathers did.
A Peek Ahead: There is much more to say about Psalm 102, such as, Who is speaking? This topic will form the content of a future post.