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Psalms 56-60: A Packet–Psalm 60 Restoration of Israel
The seeds of mercy sown in Psalm 59 as a glimmer of hope break forth as morning light in Psalm 60. Psalm 60 records God’s answer to the intercessory prayer of Psalm 59:11, and then presents further prayer.
Psalm 59:11 Slay them not, lest they forget thy law; scatter them by thy power; and bring them down, O Lord, my defender. (LXE)
Psalm 60 opens with three verses which describe in past tense, as though already accomplished, the suffering of God’s people, “apostate Israel” (1), at the hands of God himself. Why did God punish Israel? God displayed his judgmental wrath upon his own nation, because they failed to recognize their Messiah when he came. Or, having recognized him, they rejected him. Forcing the hand of the Romans who occupied their land, they crucified him. Both the crucifixion of the King and the wrath of God against those who did so were foretold in Psalms 56-59, “as a memorial,” as though written on stone (2). Psalm 60, the last of the five psalm packet, is the final memorial stone. It describes the restoration of those who crucified Messiah. It opens, as already mentioned, with a recap of their punishment.
1 O God, thou hast rejected and destroyed us; thou hast been angry, yet hast pitied us.
2 Thou hast shaken the earth, and troubled it; heal its breaches, for it has been shaken.
3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
So many good things open up in Psalms once the reader realizes who is the speaker. Psalms 56-59 establish Messiah Christ as the speaker. By following the thread of his speech, the reader discovers the single plot thread that extends from beginning to end through these five psalms. With his Passion in mind, it breaks as pure blessing upon the tender heart to realize that the Rejected One is now interceding from the resurrection side of the cross for the very people who disowned him, for those who had been among the enemies who pursued him to death. In Psalm 60, the speaker presents himself as one of those who received the judgment of God, which is so poignant in Psalm 59:11. He prays “us,” “us,” “thy people,” and “us,”–four times total in the first three verses. Psalm 60 is where the just judgment of God meets his mercy (Psalm 85:10). The “Father forgive them,” is reconciled with God’s understandable wrath.
Psalm 56:7 For their crime will they escape? In wrath cast down the peoples, O God! (ESV)
Luke 23:34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. (ESV)
Paul in Romans 9-11 tackles the difficult subject of God’s having blessed the Gentiles with salvation in Christ, while so few of his fellow Jewish people believed. Had God rejected his people Israel? Appearances to the contrary, Paul answers no. His argument takes three forms.
1. First, God is sovereign. He gives grace to whom he wishes. No one merits his mercy, but it must be received by faith.
Romans 9:15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy. (ESV)
Romans 9:30 What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; 31 but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. 32 Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, 33 as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (ESV)
2. Second, at the outset of the Christian message there was a remnant of Israel who did receive the Good News of salvation in Christ alone by faith. That is to say, Israel was not rejected in whole. Paul counts himself as part of this remnant.
Romans 11:1 I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace. (ESV)
3. God’s plan all along was to make room for the Gentiles. In describing this, Isaiah uses the metaphor of stretching out the boundaries of a tent, and Paul uses the metaphor of branches being cut off from an olive tree, others being grafted in, and finally, the cut-off branches being grafted back in.
Isaiah 54:1 Rejoice, thou barren that bearest not; break forth and cry, thou that dost not travail: for more are the children of the desolate than of her that has a husband: for the Lord has said, 2 “Enlarge the place of thy tent, and of thy curtains; fix the pins, spare not, lengthen thy cords, and strengthen thy pins; 3 Spread forth thy tent yet to the right and the left: for thy seed shall inherit the Gentiles, and thou shalt make the desolate cities to be inhabited.” (LXE)
Romans 11:15 For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? (ESV)
17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, (ESV)
20…They were broken off because of their unbelief, (ESV)
23 And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. 24 For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree. 25 Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. 26 And in this way all Israel will be saved, as it is written, “The Deliverer will come from Zion, he will banish ungodliness from Jacob”; 27 “and this will be my covenant with them when I take away their sins.” (ESV)
The text of Romans 11:26 reads, “And in this way all Israel will be saved.” Paul had been speaking of a remnant of Israel in the first portion of this chapter, as quoted above. Now here, “all Israel” refers to the whole of Israel, not just the remnant. And Gentiles are included in Israel’s olive tree. God’s victory over all nations–Israel and Gentile nations combined–this is the theme of Psalm 60. It is a happy theme.
First, Gentiles are included:
Romans 4:16 That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring– not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all, 17 as it is written, “I have made you the father of many nations” (ESV)
Next, how will this happen? The answer lies in the “spirit of stupor” that had been placed upon Israel as a consequence of their having rejected their Messiah, God’s anointed. The spirit of stupor will be removed. This phrase binds Isaiah 29, Psalm 60, and Romans 9-11 together as speaking of the same topic and the same people, God’s people, Israel.
Isaiah 29:10 For the LORD has poured out upon you a spirit of deep sleep, and has closed your eyes (the prophets), and covered your heads (the seers). (ESV)
Psalm 60:3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
Romans 11:8 as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” (ESV)
Paul’s New Testament word for “stupor” in Greek is “κατανύξεως (Rom 11:8 BGT).” The word translated “astonishment” in Psalm 60 is “κατανύξεως (Psa 59:5 LXX),” and in Isaiah the Greek Septuagint for “deep sleep” is “κατανύξεως (Isa 29:10 LXT).” Thayer’s Lexicon reports that these three citations are the only place in all of Scripture where this lemma (stem) and even the form occur. Clearly, these verses are tied together.
Unwrapping Psalm 60
A Word about the Superscription
The superscription of Psalm 60 contains much Davidic history into which most commentators delve. The thesis of this blog on the Psalter is that the psalms are first and foremost a prophetic word about Christ. As such, delving into the historic details of David’s life would be a distraction, rather than an aid (3). David’s life was limited, in that David was human and mortal. As such, the details of his history are a distraction to the larger, metanarrative events of the life of Messiah, God’s Son, God and human in one, who both died and was resurrected (Acts 2:25-32).
In an exception to my usual custom, I’ve written extensively (2) about a select phrase in the superscription of each of the psalms in this packet, as found in the Greek Septuagint. The phrase is, “εἰς στηλογραφίαν” or “for a memorial,” as something written on a stone. The phrase, “εἰς στηλογραφίαν,” as found in these five psalms, is unique to all of Scripture. This phrase is one item that binds these psalms together as a packet. The accompanying phrase, , “εἰς τὸ τέλος,” or “for the end,” strengthens the association.
The superscription of Psalm 60 has a further phrase of interest. It is, “τοῖς ἀλλοιωθησομένοις ἔτι.” This is translated as, “for them that shall yet be changed,” by Brenton, “for those that shall yet be changed,” by NETS (Pietersma), and “for things yet to be changed,” by the Orthodox Study Bible (See the Bibliography for all three). The Greek word “change” is most often used literally in Scripture, and it means simply, “to change.” See, for example, Luke 9:29. Many commentators confess not knowing what the Hebrew of the Masoretic might mean, but the phrase is often interpreted as a musical instruction. Clearly, however, the phrase as it stands in Greek follows the plot line of the five psalms remarkably well, when the speaker is seen to be Christ and when Psalm 60 is interpreted as the change of heart and fortune of the people of God, that Paul describes in Romans 11.
Unpacking the Body of Psalm 60
1. Verses 1-3: description of the disaster.
Psalm 60:1 O God, thou hast rejected and destroyed us; thou hast been angry, yet hast pitied us.
2 Thou hast shaken the earth, and troubled it; heal its breaches, for it has been shaken.
3 Thou hast shewn thy people hard things: thou has made us drink the wine of astonishment. (LXE)
Psalm 60 opens with the speaker’s recounting to God his rejection and destruction of “us.” The phrase at the end of verse 1 (LXE), “yet [thou] hast pitied us,” links back to the glimmer of hope found in the prior psalm’s verse 11, “slay them not…scatter them.” As Psalm 60 opens, the destruction has already been accomplished, and the speaker looks back upon the “hard things” and the “wine of astonishment” God had made them drink (vs 3).
2. Verses 4-5: the intercessory prayer.
4 Thou hast given a token to them that fear thee, that they might flee from the bow. Pause.
5 That thy beloved ones may be delivered; save with thy right hand, and hear me. (LXE)
Verse 4 is difficult, “Thou hast given a token to them that fear thee, that they might flee from the bow. Pause.” The Greek word for “token” is σημείωσις, related to the word “sign” found so frequently in John’s writing. One example is John 2:18.
John 2:18 So the Jews said to him, “What sign do you show us for doing these things?”
19 Jesus answered them, “Destroy this temple, and in three days I will raise it up.”
20 The Jews then said, “It has taken forty-six years to build this temple, and will you raise it up in three days?”
21 But he was speaking about the temple of his body.
22 When therefore he was raised from the dead, his disciples remembered that he had said this, and they believed the Scripture and the word that Jesus had spoken. (ESV)
In the above passage from John, the “sign” given was the resurrection of Christ from the dead. Seeing this sign, the disciples believed. Going back to Psalm 60:4, the token, or sign, was given to “them that fear thee.” In Scripture, including the Psalter, to “fear” the Lord is good. “The fear of the Lord is the beginning of wisdom,” (Proverbs 1:7 LXE). Those who “fear” the Lord are God’s people and recipients of his blessing. So far then, we have God giving a sign to those who fear him–both of these are positive elements, and the last portion of verse 4 also speaks blessing, “…that they might flee from the bow. Pause.” Most frequently in the Old Testament, the word “bow” refers to the weapon, as in a bow and arrow. An example of this usage is Psalm 46:9, “Putting an end to wars…he will crush the bow, and break in pieces the weapon…” Taken at simple face value, the sense of the Septuagint in Psalm 60:4 seems to be that God is giving a sign of warning to his followers to flee some form of war or violence. That sign could be the resurrection of Christ, and the violence could be that foretold in Psalm 59, God’s wrath upon those who did not fear him, but persecuted his anointed. Jesus himself gave such a warning in Matthew 24:15-21.
Matthew 24:15 “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), 16 then let those who are in Judea flee to the mountains. 17 Let the one who is on the housetop not go down to take what is in his house, 18 and let the one who is in the field not turn back to take his cloak. 19 And alas for women who are pregnant and for those who are nursing infants in those days! 20 Pray that your flight may not be in winter or on a Sabbath. 21 For then there will be great tribulation, such as has not been from the beginning of the world until now, no, and never will be. (ESV)
Moving forward to verse 5, the speaker pleads with God that he would save his “beloved ones,” so that they might be delivered. Whoever verse 4 may refer to, perhaps believers who heeded the sign and thereby fled from the bow of God’s wrath, it seems best to place verse 5 with verses 1-3. That is, the “beloved ones” are the “us” and “thy people” whom God has rejected and destroyed, yet pitied. The “Pause” after verse 4 reinforces the likelihood that a different group is here being spoken of. The “beloved ones” are they that need to be delivered and saved, because having missed the “sign,” they have already experienced God’s wrath. The speaker prays that God’s harsh treatment of them will now end. It is of course the risen Christ, the victor of Psalm 59, who prays (see Romans 8:34).
3. Verses 6-8: God replies.
6 God has spoken in his holiness; I will rejoice, and divide Sicima, and measure out the valley of tents.
7 Galaad is mine, and Manasse is mine; and Ephraim is the strength of my head;
8 Judas is my king; Moab is the caldron of my hope; over Idumea will I stretch out my shoe; the Philistines have been subjected to me. (LXE)
The striking thing about the series of place names in verses 6-8 is that the first five stretch from one end of Israel to the other, while the last three are Gentile lands. As Isaiah describes in chapters 11 and 12, all the land will belong to the Lord. All kingdoms will be conquered by him. In God’s kingdom, it is good to be conquered by the love of his Son, for there is salvation under no other name. All portions of Old Testament prophecy point to the same outcome: the unification of God’s original people Israel with Gentile nations under one banner of love, the cross of Jesus Christ. Bonar writes of verse 4, “Here is the voice of Israel owning Jehovah’s gift of Messiah to them,” (Bonar, See note 1). Paul writes in Romans 11:23-25 that when the full number of the Gentiles has come in, then, if Israel does not continue in their unbelief, they, too, will be grafted in again. God answers, “Yes!” to the speaker’s intercessory prayer in Psalm 60.
4. Verses 9-12: Christ and the church respond.
Who is it that will lead me into Gentile lands, as represented by Idumea (in a part-for-the-whole metaphor)? asks the speaker. He answers his own question, Isn’t God the one who will do this? Just so, Jesus in his ministry on earth ever and always submitted to and depended upon God his Father. Here it is the same.
Who speaks this section? In verses 9-11, the speaker appears to be the same first person voice as the speaker of verses 1-5. In verse 12, the last verse, it is easy to hear the voice of a chorus of people, as is the case with the last verse of many psalms (4). Verses 9-12 as a whole speak of the evangelization of the earth by Christ and his church, comprised of believers from all nations, Israel and Gentile combined. Together with their Lord, they go forth in dependence upon God to take the gospel to all remaining nations.
Andrew Bonar (see footnote 1) titles this psalm, “The Righteous One asks, and rejoices in, Israel’s restoration.” A plain, straightforward reading of Psalms 56-60 in the Septuagint English version (I use Brenton’s translation), readily yields this conclusion. I recommend reading these five psalms together, start to finish, in one sitting. Although one’s interpretation of details may vary, when viewed as a sequential packet, the overall plot thrust of these psalms is unmistakable. This packet speaks of Christ, God’s Son the King, in his ministry on earth up to and through his Passion. The packet extends beyond to his resurrection and the subsequent punishment of God’s people, who had rejected and persecuted him. And, most blessedly, it extends even further to the time when the victorious Son owns them in mediatorial intercession for them, so that they “shall yet be changed” and be restored. At that time, God will lead his Christ and his people as a single unit into all Gentile lands. The prophecy of this packet of psalms runs parallel with the gospel messages of Isaiah and Paul the Apostle.
1 Andrew A. Bonar, Christ and His Church in the Book of Psalms, Grand Rapids: Kregel Publications, 1978, 182.
2 A substantial explanation of certain key phrases in the Greek superscriptions of Psalms 56-60 is available in the first article of theis series, titled, “Psalms 56-60: A Packet–Part 1, The Superscriptions.” It can be accessed at https://onesmallvoice.net/2019/09/12/psalms-56-60-a-packet-part-1-the-superscriptions/.
3 I have found that commentators who are most concerned about the historical events alluded to in the superscription are less likely to mention Christ in regard to the psalm.
4 See, for example, Psalm 18:50.
Psalms 56-60: A Packet–Psalm 58 Enter Judgment
Ding-dong, the witch is dead! Which old witch? The wicked witch
Ding-dong, the wicked witch is dead. — lyrics from The Wizard of Oz. (1).
Question: Did the Munchkins in The Wizard of Oz celebrate death and vengeance, or were they celebrating the ending of cruel slavery suffered by all when wickedness ruled the land?
Judgment is an uncomfortable theme for many Christians and Christian critics who have been raised on John 3:16 and its sequel, “God is love,” in 1 John 4:8. How can judgment possibly be consistent with the teaching of 100% acceptance in Jesus Christ for every willing individual? Nevertheless, the theme of judgment, and yes, punishment, occurs cover to cover throughout the Bible. After describing the characteristics of the wicked, Psalm 58 focuses on the theme of judgment for the enemies of God and his Son, the King.
This author bears no animosity nor any judgmental attitude toward any people group anywhere in the globe. Jesus Christ broke down all walls of division separating any given portion of humankind from any other portion (Ephesians 2:14-3:21). We are all one in Christ, and love rules the day. The importance of this packet of psalms lies in their prophetic word of Christ. These psalms function as an aid to help along the nascent faith of unbelievers and all Christians everywhere. For those who still may doubt that Psalm 58 treats of Christ, perhaps the quotes in the Notes section may help (2).
Who are these wicked?
Verse 1 of Psalm 58 states a basic premise that the mouth is indicative of what lies in the heart.
Psalm 58:1 If ye do indeed speak righteousness, then do ye judge rightly, ye sons of men.
Christ in in the New Testament states it this way,
Matthew 12:34 Offspring of vipers! How are you able to say anything good, since you are evil? For the mouth speaks from what fills the heart. (NET)
And James in the memorable passage concerning the tongue, introduces the topic of how one’s speech relates to the whole person:
James 3:2 For we all stumble in many ways. If someone does not stumble in what he says, he is a perfect individual, able to control the entire body as well. (NET)
Psalm 58 LXE (Septuagint in English by Brenton) goes on to describe the “sons of men” (3) or “sinners” in verses 2-4:
2 For ye work iniquities in your hearts in the earth: your hands plot unrighteousness.
3 Sinners have gone astray from the womb: they go astray from the belly: they speak lies.
4 Their venom is like that of a serpent; as that of a deaf asp, and that stops her ears;
5 which will not hear the voice of charmers, nor heed the charm prepared skillfully by the wise.
Again, Jesus puts it this way:
Matthew 15:8 “‘This people honors me with their lips, but their heart is far from me;
Mark 7:21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery,
John 8:44 You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies.
Matthew 13:38 The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one,
Matthew 23:33 You serpents, you brood of vipers, how are you to escape being sentenced to hell?
Luke 7:31 “To what then should I compare the people of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling out to one another, ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’
Matthew 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.
The kind of people described in both Testaments above are the ones who opposed Jesus every step of his ministry. They are those whom the gospels call the Pharisees, the Sadducees, the priests, the chief priests and elders, the Sanhedrin, the lawyers, and the scribes. These are people who hated the truth of God and Christ, who hated the actions of love and good works, especially towards the down and out and poor of person and spirit. They were absolutely sure that they were right and all who disagreed with them were wrong and to be hated. They were proud in their hearts and disdainful of all who were different than they. They believed that they merited special, favorable treatment from God because they believed themselves to be superior to others. They were the religious authorities of Jesus’s day who sought to annihilate him.
What will be the fate of the wicked who hate God and his Christ?
Psalm 2 first prophesies the outcome for this set of people.
Psalm 2:1 Wherefore did the heathen rage, and the nations imagine vain things?
2 The kings of the earth stood up, and the rulers gathered themselves together, against the Lord, and against his Christ;
3 saying, Let us break through their bonds, and cast away their yoke from us.
4 He that dwells in the heavens shall laugh them to scorn, and the Lord shall mock them.
5 Then shall he speak to them in his anger, and trouble them in his fury.
6 But I have been made king by him on Sion his holy mountain,
7 declaring the ordinance of the Lord: the Lord said to me, Thou art my Son, to-day have I begotten thee.
8 Ask of me, and I will give thee the heathen for thine inheritance, and the ends of the earth for thy possession.
9 Thou shalt rule them with a rod of iron; thou shalt dash them in pieces as a potter’s vessel.
10 Now therefore understand, ye kings: be instructed, all ye that judge the earth.
11 Serve the Lord with fear, and rejoice in him with trembling.
12 Accept correction, lest at any time the Lord be angry, and ye should perish from the righteous way: whensoever his wrath shall be suddenly kindled, blessed are all they that trust in him. (LXE)
Psalm 58 is very similar to Psalm 2 in its approach. The basic premise of both psalms is that God has a Son with whom he is well-pleased. The Son, while sojourning on earth, will encounter opposition from enemies, who will be defeated. God warns them in advance of the consequences of their rebellion, and he encourages them to repent and receive his favor. (4)
Psalm 58:6 God has crushed their teeth in their mouth: God has broken the cheek-teeth of the lions.
7 They shall utterly pass away like water running through: he shall bend his bow till they shall fail.
8 They shall be destroyed as melted wax: the fire has fallen and they have not seen the sun.
9 Before your thorns feel the white thorn, he shall swallow you up as living, as in his wrath.
Jesus himself, the one who loved his Father so much that he willingly conformed to the Father’s will to provide a life raft for the sinking human race by dying a most painful death upon the cross, said this about the future of his enemies:
Matthew 11:21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Matthew 23:13 “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people’s faces. For you neither enter yourselves nor allow those who would enter to go in.
Matthew 23:34 Therefore I send you prophets and wise men and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and persecute from town to town, 35 so that on you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah the son of Barachiah, whom you murdered between the sanctuary and the altar.
Matthew 23:37 “O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 38 See, your house is left to you desolate.
Matthew 8: 11 I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth.”
Matthew 13: 41 The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers,
42 and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth.
Matthew 24:1 Jesus left the temple and was going away, when his disciples came to point out to him the buildings of the temple. 2 But he answered them, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.”
Luke 19:41 And when he drew near and saw the city, he wept over it, 42 saying, “Would that you, even you, had known on this day the things that make for peace! But now they are hidden from your eyes. 43 For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side 44 and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”
And as in Psalm 2, Psalm 58 pronounces blessing upon the righteous:
10 The righteous shall rejoice when he sees the vengeance of the ungodly: he shall wash his hands in the blood of the sinner.
11 And a man shall say, Verily then there is a reward for the righteous: verily there is a God that judges them in the earth.
Likewise, Jesus pronounces blessing upon the righteous.
Matthew 13:43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear.
The destruction of the temple and Jerusalem in 70 CE fulfilled in whole or in part the prophecies of judgment pronounced in Psalms 2 and 58 against God and his King. (5) Looking ahead, Psalm 59 records again the speaker’s trials by the hand of his enemies, his expressions of faith in prayer, his expectations of vindication, and his prophecies of future judgment upon his enemies. In spite of the Wizard of Oz lyrics at the beginning of this article, neither Psalm 58 nor Psalm 59 are what one might call “happy.” God’s standards are higher than Hollywood’s, even when it comes to the little Munchkins celebrating the wicked witch’s demise. Happiness does come, but it must await Psalm 60.
1 Full lyrics and copyright information available at https://www.google.com/search?ei=vv20XaCHNMSUsgWrtLfgBA&q=wizard+of+oz+lyrics+ding+dong+the+witch+is+dead&oq=wizard+of+oz+lyrics+ding&gs_l=psy-ab.1.0.0j0i22i30l3.805142.810221..813139…0.0..0.70.1396.24……0….1..gws-wiz…….0i131j0i67.cBktK4kg-Eg. Accessed October 26, 2019.
2 John Barclay’s preface to Psalm 58: “The rulers of the people met, Like wolves around a lamb combin’d Against the Lord of glory set, Contrive the death they had design’d: But ah! the blood they mean to shed, (Which flows for our eternal weal,) Shall be for ever on their head, And more inflame the flames of hell. (Barclay, 57)
Samuel Lord Bishop Horsley writes concerning Psalm 58. “This Psalm has no obvious connection with any particular occurrence in the life of David; but it is connected remarkably with the history of Christ.” (Horsley, 139)
Andrew Bonar writes, “O that the sons of men would hear in this their day! O that every ear were opened to these words of The Righteous One reasoning with the ungodly in prospect of the day of vengeance.” (Bonar, 179)
3 Translations based upon the Hebrew Masoretic text generally ascribe the subsequent description to rulers.
4 See Bonar in Note 2. The quotation applies here, also.
5 See https://www.pbs.org/wgbh/pages/frontline/shows/religion/maps/primary/josephussack.html and https://en.wikipedia.org/wiki/Siege_of_Jerusalem_(70_CE)#Destruction_of_Jerusalem.
Psalms 56-60: A Packet–Psalm 56
RECAP: Based upon the evidence of the superscriptions, or titles, placed before the body of the psalms by an unknown editor from antiquity, the reader is justified in considering Psalms 56-60 as a packet, especially in the Greek version known as the Septuagint. Alone of all the psalms, these five psalms contain both the phrase, “for the end, εἰς τὸ τέλος” and “for a memorial, εἰς στηλογραφίαν.” (See Psalms 56-60: A Packet–Part 1, The Superscriptions.) The meanings of these two unique phrases were explored in the article at the just named link. Further, an extended study of “for the end” can be found at Psalms 56-60: “For the End”–Its New Testament Meaning. Additionally, the reader might want to recall that the premise of this blog is that many, if not most or even all, of the psalms are prophetic of the life, death, resurrection, and kingship of the Lord Jesus Christ (1).
Although there is a single speaker throughout the psalm, Psalm 56 (see also Septuagint) has three characters: the speaker, his enemies, and God. Verses 1 and 11 identify the enemy as “man, ἄνθρωπος,” verses 2 and 9 as “enemies” and “many warring against me,” verse 4 as “flesh,” and verse 7 as “people, λαός.” Additionally, verses 3, 5, and 6 refer to the enemy in the singular or plural pronoun forms, he, they, and their. Every verse except verses 2, 5, and six make reference to God. The presence of God and the enemies are inextricably interwoven throughout this prayer by the faith of the protagonist, the speaker.
Craig C. Broyles describes the enemies with these words, “…lurkers who hound and press their attack. (NIV ‘slanderers who hotly pursue…lurk’) They conspire, hide and watch the speaker’s steps…social prowlers hiding in secret.” (2)
How does Psalm 56 match the life of Christ? Compare the three verses below, which are the only three verses in Psalm 56 that make no mention of God, with the New Testament verses that follow them.
2 Mine enemies have trodden me down all the day from the dawning of the day; for there are many warring against me.
5 All the day long they have abominated my words; all their devices are against me for evil.
6 They will dwell near and hide themselves; they will watch my steps, accordingly as I have waited patiently in my soul.
–Septuagint, Brenton’s English Translation (LXE)
Matthew 12:14 But the Pharisees went out and plotted against him, as to how they could assassinate him. (NET)
Matthew 22:15 Then the Pharisees went and plotted how to entangle him in his words. (ESV)
Matthew 26:59 Now the chief priests and the whole council were seeking false testimony against Jesus that they might put him to death,
Mark 14:1 Now the Passover and the Festival of Unleavened Bread were only two days away, and the chief priests and the teachers of the law were scheming to arrest Jesus secretly and kill him. (NIV)
Luke 5:17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal the sick. (NIV)
John 12:9 Now a large crowd of Judeans learned that Jesus was there, and so they came not only because of him but also to see Lazarus whom he had raised from the dead. 10 So the chief priests planned to kill Lazarus too, (NET)
Clearly, Psalm 56 is descriptive of the enemies who hounded Jesus throughout every step of his public ministry. Psalm 56 also describes well the faith of Messiah, Jesus. Compare these verses from Psalm 56 with the gospel accounts of Jesus’s faith and trust in God.
3 They shall be afraid, but I will trust in thee.
4 In God I will praise my words; all the day have I hoped in God; I will not fear what flesh shall do to me. (LXE)
9 Mine enemies shall be turned back, in the day wherein I shall call upon thee; behold, I know that thou art my God.
10 In God, will I praise his word; in the Lord will I praise his saying.
11 I have hoped in God; I will not be afraid of what man shall do to me. (LXE)
John 11:41 So they took away the stone. Jesus looked upward and said, “Father, I thank you that you have listened to me. 42 I knew that you always listen to me, but I said this for the sake of the crowd standing around here, that they may believe that you sent me.” 43 When he had said this, he shouted in a loud voice, “Lazarus, come out!” (NET)
John 17:1 When Jesus had spoken these words, he lifted up his eyes to heaven, and said, “Father, the hour has come; glorify your Son that the Son may glorify you, 2 since you have given him authority over all flesh, to give eternal life to all whom you have given him. (ESV)
Matthew 26:53 Or do you think that I cannot call on my Father, and that he would send me more than twelve legions of angels right now? 54 How then would the scriptures that say it must happen this way be fulfilled?” (NET)
John 19:30 When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit. (ESV) (3)
The last verse of Psalm 56, verse 13, prophesies the resurrection:
13 For thou hast delivered my soul from death, and my feet from sliding, that I should be well-pleasing before God in the land of the living. (LXE) (4)
And what of the enemies? They will be punished by God.
7 Thou wilt on no account save them; thou wilt bring down the people in wrath. (LXE)
Psalm 56 is not a happy psalm. It describes a faithful worshipper hounded by many enemies who seek to harm him. It prophesies God’s punishment upon those enemies (verse 7). But nevertheless, on the bright side, it shares the great faith of the speaker, who believes in God, trusts him, and thanks him for salvation from death, even before all this comes to pass.
Note: Footnote 4 contains a brief word study from verse 13.
1 See Psalm 2, A Royal Psalm, Psalm 2, Blessings to the King, and Christ in the Psalms: An Annotated Bibliography.
2 Broyles, Craig C. Understanding the Bible Commentary Series: Psalms. Grand Rapids: Baker Books, 1999, 241.
3 In John 19:30, the original (Greek) word for the phrase, “It is finished,” or, “It is completed!” (NET), is τετέλεσται, from the verb form of the noun found in the superscriptions of Psalms 56-60 (and so many other psalms, as well). When Jesus said, “It is finished,” the reader might ask, What is finished? According to the word studies of the prior two posts, Jesus’s many statements in the gospels concerning the fulfillment of the Scripture concerning him (see for example Luke 4:21 and Matthew 26:54 above), the New Testament letters, and Acts, what has been “finished” or “completed” is the sum total of all the Old Testament prophecies concerning the life and death of Messiah, the King. That which had been continuing–i.e., the prophesies concerning Messiah up to the point of his death–had reached their conclusion, their fulfillment, and were now at a close. Everything that needed to be done had been done, and this is the ending, the close, the completion, of that portion of prophecy that had been in place for many hundreds of years. Psalm 56 was written to prophesy of Messiah’s public ministry, and the events of Jesus’s life fulfilled those prophecies.
4 A Note on translations: “…that I should be well-pleasing before the Lord” in the Greek is equivalent to “that I may walk before God” in the Hebrew. The latter translation is the closest in meaning to the Hebrew idiom, while the former accurately translates the Greek. Each of these phrases implies faithful obedience that pleases God. This is much more than the phrase to “serve God” (NET) allows for, since many people throughout both biblical and secular history have in their own minds “served God,” while performing tremendous acts of evil. Saul, who later became Paul the apostle, “served God” with his whole heart in the days when he went from town to town persecuting and murdering Christians. (Galatians 1:11-14) Did not the chief priests and Pharisees of Jesus’s day think that they were serving God when they forced Pilate to crucify him? (See John 11:49-50.) Examples from post-biblical history are prolific; the reader can think of many.
Further, the phrase, “in the land of the living,” (LXE) and “in the light of life,” (ESV) mean “not dead,” as opposed to “as I enjoy life.” (NET) The context of the complete verse requires the meaning, “not dead.”
Psalm 56:13 For you have delivered my soul from death, yes, my feet from falling, that I may walk before God in the light of life. (LXE)Psalm 56:13 For thou hast delivered my soul from death, and my feet from sliding, that I should be well-pleasing before God in the land of the living. (ESV)
Psalms 56-60: “For the End”–Its New Testament Meaning
In the prior post (The Superscriptions), we learned that the phrase, “for the end,” or “εἰς τὸ τέλος” in Greek, pronounced ice-toe-telos, means that something that was formerly continuing comes to an end. Apart from the Psalter, this exact phrase is infrequent in Scripture. Only three examples outside Psalms can be found. In Joshua 3:16, a river of water quits flowing, allowing the Israelites to cross the Jordan. In Daniel 11:3 a period of years comes to an end. And in 2 Corinthians 3:13 the visible shining on the face of Moses faded away and ceased. Although the meaning of this three word phrase in the superscriptions to the psalms cannot be known with certainty, due to the lack of context in the titles, it is possible that the phrase carries the same sense in the psalmic superscriptions as it does in the three passages mentioned just above. If the meaning is the same, then the reader needs to ask, What is coming to an end that was formerly continued?
The Ending of Prophecy
Peter in the New Testament identifies David, to whom Psalms 56-60 are attributed, as being a prophet. (See Acts 2:29-30.) Many, if not most, of the psalms prophesy of Messiah.
A genuine prophecy has two parts: 1) the prophetic statement, and 2) its fulfillment. If a prophecy never arrives at its goal (telos), then it has no completion (telos). Goal (or aim), completion, and fulfillment are all meanings within the semantic range of definition of the word “τέλος, telos.”
Deuteronomy 18:22 when a prophet speaks in the name of the LORD, if the word does not come to pass or come true, that is a word that the LORD has not spoken; the prophet has spoken it presumptuously. You need not be afraid of him. (ESV)
So, “εἰς τὸ τέλος” (ice-toe-telos) can indicate that the period of prophecy is coming to an end by means of its fulfillment. In this sense, the focus would be on the ending of the prophecy, upon that which fulfills it, upon its termination.
Luke 22:37 For I tell you that this Scripture must be fulfilled (verb form τελέω) in me: ‘And he was numbered with the transgressors.’ For what is written about me has its fulfillment.” (ESV) (Literally, “the things concerning me have an end.” KJV, τὸ περὶ ἐμοῦ τέλος ἔχει.)
The Person or Thing that Fulfills a Prophecy
Under the first definition “end” of “τέλος” Joseph Thayer in his lexicon writes, “equivalent to he who puts an end to: τέλος νόμου Χριστός, [the end of the law is Christ]. “Romans 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes (NET). The Orthodox Church appears to have adopted this sense of the word in the Septuagint, which is the Bible of the Old Testament this church uses. The Orthodox Study Bible writes for example, under Psalm 56 (57), “Ps 56 prophesies the death and Resurrection of Christ (the End, v. 1).”
Christ the End
In addition to Luke 22:37 and Romans 10:4 (see above for both), there are two verses in Revelation in which Christ is “the end.”
Revelation 21:6 And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment. (ESV)
Revelation 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)
So we see that Christ is the goal of prophecy, the fulfillment of prophecy, and the termination of prophecy. All Scripture is wrapped up and completed in Christ.
What in Scripture Finds Its Ending in Christ?
In this section we will combine Luke 22:37 and 2 Corinthians 3:13.
Luke 22:37 For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. (KJV)
2 Corinthians 3:13 And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: (KJV)
Comparing these two verses, the verse in Luke seems straightforward and easier to understand. NET Bible expands the more literal KJV, “For I tell you that this scripture must be fulfilled in me, ‘And he was counted with the transgressors.’ For what is written about me is being fulfilled.” In this prequel to his crucifixion, Christ tells his disciples that the Old Testament prophecies about his sacrificial death are shortly going to happen. That is, they are about to be fulfilled, part two of a genuine prophecy (see above, under “The Ending of Prophecy”).
Jesus in Luke quoted Isaiah:
Isaiah 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors. (ESV)
When Christ stated, “the things concerning me have an end,” his primary meaning is that Isaiah’s prophesy is about to be fulfilled. NET Bible captures this nicely, “what is written about me is being fulfilled.” A secondary meaning within the context of the theology of the New Testament is that the ending itself, which was Christ’s passion followed by his resurrection, had a purpose, a goal, and a result beyond the mere fact of fulfillment. This ending Paul explores in 2 Corinthians 3. The phrase used so frequently in Psalms, “εἰς τὸ τέλος” (ice-toe-telos) appears in verse 13, where it is translated as “at the outcome” in the ESV, and “at the result” in the NET, and “the end” in the NIV.
Printed below from BibleGateway’s ESV is the portion of the passage concerning us. Please read this passage. 2 Corinthians 3:3, 6-18.
3 And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.
6 who has made us sufficient to be ministers of a new covenant, not of the letter but of the Spirit. For the letter kills, but the Spirit gives life.
7 Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, 8 will not the ministry of the Spirit have even more glory? 9 For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. 11 For if what was being brought to an end came with glory, much more will what is permanent have glory.
12 Since we have such a hope, we are very bold, 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the outcome [εἰς τὸ τέλος (ice-toe-telos)] of what was being brought to an end. 14 But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. 15 Yes, to this day whenever Moses is read a veil lies over their hearts. 16 But when one turns to the Lord, the veil is removed. 17 Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom. 18 And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit. (2 Corinthians 3:3, 6-18 ESV)
Note: This author prefers Thayer’s primary lexical definition (1a) of τέλος, (telos) in verse 13, as opposed to that used in the translation above. Thayer writes the meaning of τέλος as, “1. end, i. e. (a.) termination, the limit at which a thing ceases to be.” This author believes Paul’s intended meaning to be, “… 13 not like Moses, who would put a veil over his face so that the Israelites might not gaze at the final disappearance [termination] of what was being brought to an end.” In other words, because the visible glory of the Lord’s presence, which came with the giving of the Law, was fading away with time, Moses, not being as bold as Paul, placed a veil over his face, so that the Israelites might not witness the final disappearance of that glory. But Paul has hope, because the glory which comes from the Lord, who is the Spirit, increases with time. This results in boldness of preaching for Paul.
The following chart summarizes the main point of Paul’s passage: the glorious New Covenant of Spirit righteousness through Christ has replaced the less glorious Old Covenant of condemnation through the Law, which even in Moses’s day could have been perceived as fading away and ending, that is, coming “to an end (εἰς τὸ τέλος, ice-toe-telos)”, if Moses had been bold enough not to cover his face with a veil to hide this fact (verses 12-13).
The Significance of “εἰς τὸ τέλος, for the end“ in the Psalter
First, seen in the light of the New Testament, a light which opens one’s eyes as though a veil had been lifted, psalms that bear in their titles the phrase, “εἰς τὸ τέλος, for the end,“ describe how the end of the era current at the time of their writing would come about. That is, these psalms describe how events would unfold in the life of Messiah that would bring an end to all that went before, including the era of those readers. A large part of what went before was the Law of Moses.
Romans 8:2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. (ESV)
Paul said it, not this author. This is not a harsh overstatement. Consider, the Lord of life, the King, the Anointed Messiah, and Son of Jehovah Almighty in Psalm 2, the Lord who sits at the right hand of God in Psalm 110, the eternal Creator of Psalm102–consider that this One died a shameful death by cruel crucifixion. Nothing in existence could possibly be harsher than that death on a cross. Such a poignant death must have had poignant reasons and results. Among these was the end of the old death-bringing order of Law given by Moses and the replacing of it with the new life-giving order of righteousness in the Spirit through Christ (2 Corinthians 3:4-18).
Colossians 2:14 [He canceled]…the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. (ESV)
“For the end” also signifies Christ himself. Christ is the end of the Old Covenant and the foundation of the New. He is the end toward which the history of Israel moved. The packet of psalms, 56-60, foretell what he did in order to merit the identity and name, The End.
Revelation 21:6 And he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give from the spring of the water of life without payment.” (ESV)
Revelation 22:13 I am the Alpha and the Omega, the first and the last, the beginning and the end.” (ESV)
What if “for the end” means “for the chief musician,” as many Bibles translate?
Christ is the Chief Musician. As speaker of most of the first person psalms and as head of his worshiping body, Christ leads the congregation in praise and thanksgiving to his most wonderful Lord, the God who saved him. He leads his people in worshiping faith.
“For the end” is a beautiful way of alerting the reader that the psalms which follow this superscription are special psalms to which the reader should pay special attention. As we continue to travel through this packet of five psalms, 56-60, which all bear this three word title and the words, “for a memorial,” I pray that the Lord would bless us so as to remove the veil that lies by nature over our hearts before we turn to Christ.
Psalms 56-60: A Packet–The Superscriptions
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.”