Philip Sumpter, «The Coherence of Psalms 15–24», Vol. 94 (2013) 186-209
This article develops recent arguments that Psalms 15–24 constitute a relatively self-contained sub-collection that is chiastically arranged. It seeks to uncover the logic underlying the arrangement by attending to three points: 1) the manner in which the content of each psalm is 'expanded' and 'brought forward' in its chiastic parallel; 2) the nature of the relation between the framing psalms (15; 19; 24) and those that intervene; 3) the significance of David and Zion. In short, it argues that the editors were concerned to situate David within his true theological context.
189
THE COHERENCE OF PSALMS 15–24
(note the genre designations of confession of hope, lament, and
thanksgiving). It would appear, then, that the “theory†contained in
Psalms 15, 19, and 24 is put into action in Psalms 16–18 and 20–23.
Finally, William Brown applies a theory of metaphor to the col-
lection, according to which the interaction of different images can
mutually influence the way in which they are read. Brown chooses
to emphasize reading from the centre outwards, with the result that
the theme of (cosmic) Torah found in Psalm 19, the central psalm
of the collection, is enabled to theologically appropriate and rein-
terpret (“complement and correctâ€) the other themes found in the
collection (e.g. the enemies of the psalmist are transformed into sin-
ful thoughts [cf. Ps 19,12]; the temple is replaced by the Torah as
an object of desire) 11. Although I take issue with this concluding
thesis 12, Brown makes a number of helpful exegetical observations,
including one concerning the linear dimension of our collection: “As
a whole, the collection began with seeking entrance to YHWH’s holy
hill [Psalm 15] and concludes, climactically, with YHWH’s presence
on the hill [Ps 24,7-10]†13. Although the other interpreters men-
tioned above have also sensed the presence of a linear dimension to
the arrangement (see, for example, Miller’s theory of a “structure
of prayerâ€) as well as the climactic nature of Psalm 24 (otherwise
best described by Auffret in terms of its ability to summarize and
develop the main themes of Psalm 19), no one has seen this move-
ment in terms of a movement into Zion. It is a pity that Brown’s
centrifugal reading leads him to neglect this linear dimension and
even relativize the significance of the temple in relation to the law.
Future interpretation must relate the themes of David and the law
to this movement towards the inner-heart of the temple on Zion.
There are details of the theses presented above that I would take
issue with, but I have presented their broad outlines in such a man-
BROWN, “Psalms 15–24â€, 169.
11
I strongly disagree with Brown’s interpretation of the law in Psalm 19.
12
He claims that it is the ultimate object of desire, yet it is the life which Torah
mediates that is desired, not the Torah itself (cf. J. GOLDINGAY, Psalms. Volume
1. Psalms 1-41[Grand Rapids, MI 2006] 293). The Torah is only a means of
access to this life, a “gate†as it were. Therein lies the analogy with Psalms
15 and 24: Torah and Torah-focussed “gate liturgy†are both the means to the
object of desire, that which lies behind the gates, the content of the temple,
which — at the very least (see below) — is communion with YHWH.
BROWN, “Psalms 15–24â€, 165.
13
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