A.L.H.M. van Wieringen, «Psalm 65 as Non-Appropriation Theology», Vol. 95 (2014) 179-197
The biblical perspective that a receiver of God's promises is not allowed to claim these promises is called non-appropriation theology. Psalm 65 can be read as an example of this non-appropriation theology. The 'I'- character does not claim the fertile Land but can only speak about the abundance of the harvest of their wheat (v. 10). The heading of Psalm 65, identifying the 'I'-character as David, preserves the non-appropriation theology. This non-appropriation theology is retained in the receptionhistory of Psalm 65, as can be found in the Septuagint and the liturgical use of Psalm 65 in the funeral Mass.
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basis of a direct connection between text-internal semantics and the
text-external world. Moreover, semantic concepts such as “temple”
and “fertility”, as found in Psalm 65, are too general to function as
a solid basis for an answer to the diachronic question. In my view
the text-internal communication does form a basis for this 12. Psalm
65 is characterized by the non-appropriation of the “I”-character.
The question to ask should therefore be: in which historic period
does this text-internal communication fit best?
There is an ongoing discussion whether Psalm 65 is a polemic
against the Canaanite rain-deity Baal. Because of the fact that the
Lord is represented as giving the rain, this polemic against Baal is
often thought to be intended. If this polemic is supposed, Psalm 65
must be pre-exilic. The simple observation, however, that both
‘rain’ words and the name of God occur in a psalm, is not enough
to assume a polemic against Baal; in fact, there are no polemic ex-
pressions used in Psalm 65 at all 13.
In my view, Psalm 65 goes beyond this polemic, exactly because
of the prominent role the mechanism of non-appropriation plays in
the psalm’s text-internal communication. This communicative set-
ting fits best in the post-exilic time with the experience that neither
the sanctuary of the Lord nor the Land can be automatically pos-
sessed, i.e. appropriated. Accordingly, Psalm 65, at least in its pres-
ent form, is in my opinion a post-exilic psalm 14.
III. The text-internal reader in Psalm 65
A reader is present in every text 15. Normally, this text-internal
reader is not made explicit. Some genres, however, are character-
12 A.L.H.M. VAN WIERINGEN, The Reader-Oriented Unity of the Book of
Isaiah (ACEBT SS 6; Vught 2006) 6-7; 205-212.
13 See S. SCHROER, “Psalm 65 – Zeugnis eines integrativen JHWH-
Glaubens?”, UF 22 (1990) 300-301; pace, among others, H.-J. KRAUS, Psalmen
(BKAT 15/1; Neukirchen 1960) 453; SEDLMEIER, Jerusalem, 271-272.
14 Cf. also RAVASI, Salmi, 303.
15 See VAN WIERINGEN, Reader-Oriented Unity, 3-7; A.L.H.M. VAN WIE-
RINGEN, “Communicatiegeoriënteerde exegese en tekstuele identiteit geïllus-
treerd aan het boek Amos”, Theologie & Methode (ed. A.L.H.M. VAN
WIERINGEN) (Theologische Perspectieven Supplement Series 4; Bergambacht
2012) especially 26-41, and the bibliography mentioned there.
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