The Third Way

This article was originally published in the January 2003 issue of the Christian Leader magazine.

Psalm 33

In a Christian Century article entitled “On a Mission: The Uses of American Power,” Lloyd Steffen reviews a series of recent publications exploring the common themes of America, God, and empire. Steffen opens the article with a window on American history. First he cites Secretary of State John Quincy Adams' 1821 statement that were the United States to go “abroad in search of monsters to destroy . . . it would become entangled in all wars of interest and intrigue . . . and usurp the standard of freedom. [While] she might become the dictatress of the world, [s]he would be no longer the ruler of her own soul.” Then Steffen fast-forwards 90 years to President McKinley’s “late-night, down-on-the-knees prayer session in the White House” where the American president gains what he considers divine endorsement for an imperial military incursion with the aim to “take all the islands and—’by God’s grace’—educate, uplift, civilize and Christianize the Filipinos.” Steffen quotes McKinley: “I went to bed and went to sleep and slept soundly.” (Steffen 33). After reviewing Stephen Webb’s American Providence: A Nation with a Mission, Steffen declares that if Webb and many other Americans are right in asserting “that God is working providentially through American foreign policy to advance an ultimate divine plan that is consonant with the interests of an economic elite—then this is a God who might need to be ushered off the stage.” (38) He concludes that America must choose between republic and empire. It must either “eschew domination, violence and militarism and espouse nonviolence and forgiveness . . . or . . . [embrace] the imperial way that leads to perpetual war and indebtedness.” Steffen calls for people of faith who will “see to it that the architects and supporters of imperial policy are denied the sleep of an easy conscience.”

Psalm 33’s “Missing” Superscription

The poet who composed Psalm 33 writes to disturb the easy conscience of empire. Scholars are divided on the dating of the psalm, though Ollenburger, among others, argues for the possibility of an early pre-exilic composition based on form and word pairs (94). McCann notes Psalm 33’s distinction within Book One of the Psalter is that it lacks a superscription (in Book One only Psalms 1-2, which serve an introductory function in the Psalter, and Psalm 10, which forms an acrostic as a continuation of Psalm 9, also lack a superscription. All superscriptions in Book One attribute the psalms to David). McCann suggests that the reader is pointed toward Psalm 32 in a search of the introductory information usually associated with the superscription. He substantiates the connection by noting that the language of the “Lord’s unfailing love” for those who trust in him in Psalm 32:10 is matched in Psalm 33:5, 18, 21-22. Further the call for the righteous and the upright to sing praise which concludes Psalm 32 (verse 11) opens Psalm 33 (verse 1). Since Psalm 32 is a Davidic penitential psalm associated with a sin of David, perhaps it is best to read Psalm 33 in that context. (809)

If these scholarly hypotheses are followed, we might legitimately place Psalm 33 in the context of David’s repentance for sin. If reading in light of the Bathsheba affair (2 Samuel 11-12), the audience of Psalm 33 might envision a David chastened by recognition of his own abuse of power in taking Bathsheba’s virtue and Uriah’s life by means of royal edict and military might. Read in light of David’s sinful census for the apparent purpose of building an army through taxation and conscription (2 Samuel 24), Psalm 33 can be heard as the words of a contrite David who has come to understand that “No king is saved by the size of his army” (33:16a).

It seems impossible to argue with certainty for a definitive historical context. We cannot prove Davidic authorship of any of the Psalms, let alone Psalm 33 which bears no superscription. Nonetheless, we will show that Psalm 33 is to be read as a statement that contrasts the glory of the divine sovereign with the vain hopes of national or imperial ambition through military might.

Genre and Structure

Psalm 33 is a hymn of praise. Its form approximates the standard form for a hymn of praise. Psalm 33 opens in verses 1-3 with a call to sing praise to Yahweh. Verses 4-19, the body of the psalm, develop reasons for praising God. The body of the psalm can be divided into two sections. Section 1 (33:4-9) calls forth praise based on the greatness of Yahweh. Section 2 (33:10-19) praises Yahweh as the one who watches or oversees all human effort. The psalm concludes in verses 20-22 with a statement of response and petition, a minor adaptation of the standard hymnic form. Although the psalm is not an acrostic, it is composed of 22 verses, the number equal to the letters of the Hebrew alphabet. The number reinforces the psalm’s claim for Yahweh’s comprehensive sovereignty. (McCann 809)

Textual Relationships

Call to Praise. The call to praise (1-3) introduces the body of the psalm. The call to praise makes three distinct statements. First, praise is fitting for those who are righteous and upright. The saddiq ("righteous") are the ones who are in right relationship with Yahweh. They have been declared innocent, having aligned themselves in loyalty and dependence with the way of God (Reimer 747, 759). The yasar ("upright") are the worshipers who have experienced the freedom, reconciliation, and forgiveness of God. They please Yahweh by living a life that is straight and true (Olivier 565). Praise fits those who are dependent on God (McCann 809). Second, skillful use of musical instruments fits the worship of Yahweh. This is the first reference to musical instruments in the psalms (McCann 809). Third, worship of Creator is to be characterized by creativity and freshness (Limburg #?). The new song is the song of deliverance (Ps 40:1-3; 96:1; 98:1). New songs celebrate God’s reign (McCann 809).

The command to praise reminds readers that praise is not simply a grateful attitude. Praise is the offering of oneself to God as is appropriate to those who are dependent on God (McCann 810). As an act of sacrifice, praise describes total abandonment of the self to God. The call to praise instructs the righteous to use all their beings to praise, including artful skill, fervent emotion, and the fresh, alive salvation song. Nothing is held back in praise.

Thesis. The thesis of Psalm 33 is stated in verses 4-5. Yahweh speaks and acts in a way that is yashar ("right and true") and ’emunah ("faithful"), that is characterized by sedaqah ("righteousness"), mishpat ("justice"), and hesed ("unfailing love"). Psalm 33 celebrates the exaltation of Yahweh as sovereign over the cosmos, including all the nations. The thesis can be summarized as follows: Yahweh rules with righteousness, justice, and unfailing love. According to Brueggemann, Psalm 33 describes Yahweh as the settled sovereign, securely in control, who need only speak to have his command fulfilled (154).

The thesis is interpreted in verses 6-19. What follows is one attempt to match the key qualities of Yahweh’s relationship with the cosmos to the ways that Yahweh engages creation and the nations. Verse 4 matches verses 6-9. The creative “right and true” word and the “faithful” creative activity of Yahweh (4) are elaborated in the description of how the heavens are made by the word of Yahweh and the waters are gathered through his acts (6-9). Verse 5a matches verses 10-12. Yahweh’s “righteousness and justice” (5a) are elaborated in the inter-national sphere (10-12). The right and just Yahweh (5a) intervenes in the plans of the nations (10-12). Verse 5b matches verses 13-15. Yahweh’s watching (13-15) is an expression of his unfailing love (5b). The whole of the thesis, verses 4-5, matches the final verses of the body, 16-19. In verses 16-19 we see a crescendo in which all of the divine characteristics are on display. Verses 16-17 are a right and true word. Verses 18-19 demonstrate God’s faithful and unfailing love.

Yahweh’s word is yashar ("right and true"). The term is often used to describe a geometric relationship, a straight line without detour or obstacle, a path that is not crooked nor uneven (Olivier 564-65). The word describes Yahweh’s rule, word, and work. Yahweh’s sovereign word is straightforward and without equivocation.

Yahweh’s action is ’emunah ("faithful"). The term is the word from which the prayer appellation, “amen,” is derived. The term reveals God’s true nature as the God who renews covenant despite human sin (Exod 33-34). The faithful response to God’s faithfulness is to trust him to deliver (Exod 14; 2 Chr 20:20). Both of these references reveal a confidence to set aside dependence on military violence because of God’s reliability. (Moberly 428-32)

Yahweh loves sedaqah ("righteousness") and mishpat ("justice"). The terms are used so frequently together that they can be read as a hendiadys. Sedaqah denotes doing the right thing by someone in light of one’s relationship with them. According to Isaiah 51:6, 8, Israel’s deliverance from exile is an act of sedaqah. Yahweh acts to fulfill an obligation to his people on basis of a long-standing commitment Psalm 33 demonstrates that righteousness is a principle of world order that God wrote in the world in creating it. Mispat is a power word, describing the decisive acts of Yahweh. (Goldingay 56)

Righteousness and justice associated with his reign underscore Yahweh’s commitment to protect the marginalized. Psalm 9:7-9, 18 explicitly links the throne of Yahweh with righteousness and justice demonstrated in care for the oppressed. Psalm 146 concludes with the affirmation that Yahweh reigns forever (146:10). This is the capstone of praise for the Maker of the cosmos who protects the oppressed, hungry, prisoners, blind, alien, orphan, and widow (146:6-9).

Yahweh fills the earth with hesed ("unfailing love"). Hesed is a saving word, linked with God’s deliverance (JET). The word almost defies translation into English and has been rendered covenant love, loving-kindness, loyalty, and mercy. It is, according to one the title of a book which studies the term, Faithfulness in Action (Sakenfeld). The term refers to Yahweh’s self-giving commitment made under no obligation (like Rahab’s protection of the Israelite spies in Josh 2:12), a commitment that he continues to make because of an obligation even if though it is costly and the partner proves to be unworthy.

Worship is called for, based on the truth of Yahweh’s word, acts, and person. Faithful and upright people worship the God who is upright in word and faithful in the exercise of power. One might ask, Is the earth full of Yahweh’s commitment? Psalm 33 gives a clear response: The making of the world was an expression of uprightness, trustworthiness, decisive faithfulness, and commitment. Although one sees these again in Israel’s history, they are already expressed in the way God made the world.

Praising Yahweh the Creator. The first stanza which elaborates the thesis statement—Yahweh rules with righteousness, justice, and unfailing love--focuses on Yahweh as Creator (33:6-9). The primacy of the creation theology in this text places the election of Israel within the cosmic context. Yahweh is not limited to an exclusive relationship with Israel. The scope of Yahweh’s rule and providential care extends beyond Israel. According to Bernhard Anderson, the psalmist’s praise leads not to theological confinement within Israel’s history but “to a spacious view that embraces all peoples and the whole cosmos” (144-45).

The use of the term “all” in 13:6, 8, 13, 14, 15 gives witness to Yahweh’s sovereignty over creation (6-9), the nations and peoples (10-12), humanity (13-15), the powers (16-17), and the faithful (18-19). The first stanza of elaboration (33:6-9) describes “the heavens and all their army as made by the word breathed out of Yhwh’s mouth. It adds that the making of the world was an act of uprightness, trustworthiness, commitment and decisive faithfulness” (Goldingay 55).

Psalm 33:7 makes the claim that Yahweh has bottled the waters of the sea. This presents a special problem for the Yahwistic apologist. Given the recent spate of tsunamis, hurricanes, and earthquakes, how can the believer blithely claim that Yahweh is in control? Do natural disasters indicate that God is judging the earth, eliminating the righteous with the wicked (Gen. 18:25)? Or, is nature still in rebellion against God with the declaration that the sea monster has been tamed (Ps 104:26) or destroyed (Ps. 74:14) simply wishful thinking?

To answer that question from Psalm 33:7 the reader is instructed to compare the text under study here with Exodus 15:8. McCann notes that the language of verse 7 echoes that of the Exodus hymn (15:8). Both texts describe Yahweh confining “the deep” in “jars.” The “fear of Yahweh” (33:8) echoes Israel’s reaction to Yahweh’s salvific power (Exod 14:31; McCann 810). According to Craigie, the parallel use of terms indicates that the divine creation of nature provides the framework for a new creative act, the creation of God’s holy nation (273). The thrust of Psalm 33:7 is not primarily a statement about God’s management of nature but rather that Yahweh’s sovereignty harnesses the awesome power of the created order to serve his purposes in the historical world of nations and empires.

In Brueggemann’s terms, Psalm 33:4-5 embeds creation faith within covenant theology, in covenant trust. The creation word is not an enactment of sovereign power alone; it also pertains to a covenant quality. The Creator creates out of commitment to faithfulness, righteousness, justice, and steadfast love, assuring Israel of the Creator’s intent for justice. Creation faith is a ground for active, concrete hope in Israel for daily circumstance, possibility, and responsibility. (Brueggemann 154-55)

Psalm 33:6-9 elaborates the thesis statement’s focus on God creative power as a right and true word and a faithful act. Psalm 33:10-19 shifts the focus to the nations, to Yahweh’s sovereign rule in history. Yahweh’s cosmic governance reins in the recalcitrant nations. Yahweh sees and resists all who counter Yahweh’s plan. Kings, generals and emperors are not autonomous. Creation faith pertains to political reality. (Brueggemann 154)

Praising Yahweh the Sovereign of History. Psalm 33 places the historical particularity of Israel’s experience with Yahweh as liberator and judge (33:10-19) in the cosmic framework of universal creation (33:6-9). Yahweh is the only king. Yahweh as king and creator is the presupposition of history. Because Yahweh is king and creator/defender, he exercises a monopoly on imperial power. His is the exclusive prerogative to rule. Psalm 33:10-19 warns against attempts to find security in alliances and armaments. (Ollenburger 156)

Verses 10-11 juxtapose the plans of the nations with the purposes of Yahweh. Yahweh thwarts and foils the purposes of the nations, but his purposes stand firm forever. How do the plans of the nations run counter to the purpose of Yahweh?

When Israel asked for a king, Yahweh explained to Samuel that they were rejecting Yahweh’s kingly rule (1 Sam 8:7). In the Rule of the King (Deut 17:14-20) Moses had warned in the nation that they would demand “a king like the nations” (cf. 1 Sam 8:5). The Rule of the King allowed a king who would not accumulate weapons, wives, and wealth but would study and obey the law every day (Deut 17:16-19). Samuel warned Israel that their king would claim as his rights (his mishpat) the conscription of the people’s children and servants and the tithe of their produce. In Israelite history Israel had foiled the plans of Yahweh by accepting human rulers with a political agenda shaped by the purpose of empire rather than Yahwistic justice. Psalm 33:10-11 reassures Israel that Yahweh’s plans would supersede national purposes.

Verse 12 concludes the stanza (10-12) with a blessing. The blessed nation is identified in two ways. First, they are the nation the worships Yahweh as God. Second, they are a chosen people. While Israel might be included in this description, the previous verses establish the conditionality of such identification. Israel would be the blessed nation only as long as they were faithful to Yahweh’s plans. While Israel was a chosen nation, the psalm does not limit Yahweh’s ability to form and choose nations as he purposes.

The following stanza, verses 13-15, offers a new image. In Yahweh’s sovereignty, he is the God who sees all. The language allows for a reading with a more individualistic emphasis—"all humankind" and “the hearts of all.” The focus, however, is not so much on humans as it is on Yahweh’s all-seeing sovereignty. Yahweh can exercise right and true justice because nothing escapes his notice. With the return to the image of “the eyes of the LORD” in verses 18-19, an inclusion is formed. If verses 13-15 serve as a warning, verses 18-19 offer comfort. Yahweh’s sovereign vision assures those who hope in Yahweh and fear him that he will deliver them.

At the heart of the inclusion Psalm 33:16-17 offers the clearest contrast between Yahweh’s rule and the rule of the empire. Yahweh has exclusive claim to the power that provides security, the prerogative of the king in a monarchy. Verses 16-17 confess that no king has power to provide that security, no king but Yahweh. The human power of king and warrior is futile for its intended purpose, salvation and security. (Ollenburger 95)

It is obvious to contemporary readers that the terms king, army, and warrior refer to military power. The word horse is also a term which most often appears in military contexts. During second millennium BCE horse-drawn chariots became an essential part of near eastern armies and were greatly valued by kings. The horse was known as a symbol of military might (Jer 8:16; Hab 1:8). Horses were viewed as a guarantee of security (Isa 30:16) and object of trust (Ps 20:7a). Moses discouraged fear of horses and encouraged trust of God (Deut 20:1). As noted above, Deuteronomy 17:16 prohibited accumulation of horses and trust in them. In the prophets the powerful word of Yahweh replaces horses and chariots (2 Kings 2:11-12). Hamstringing horses as part of the Ban gives public testimony of trust in Yahweh (Josh 11:4-11). (Chisholm 234-36)

Verse 16-17 employ three verbs to describe the vain hope of imperial salvation: yashha’ ("save" ), natzal ("escape"), and malat ("save"). Yashha’ is the characteristic word used to describe Yahweh’s salvation of Israel. Exodus is the great act of Yahweh’s deliverance. The prophets declare that only Yahweh saves. 40% of the uses of the term are found in the psalms with about half the psalms using the term. The Hebrew Bible confesses that Yahweh is the only Savior—human or military help cannot bring Israel victory. (Hubbard, “ys’” 556-62)

Natzal is most commonly used with God as the subject as well. Yahweh is the model rescuer who snatches Israel from many dangerous grips (Josh 24:10; 1 Sam 10:18; 1 Sam 17:37). Yahweh delivers the needy (Psalm 72). Jeremiah warns kings to rescue victims from injustice (21:12; 22:3). In Esther 4:14 Mordecai affirms that if Esther fails to obtain deliverance for the Jews from Xerxes, deliverance will come from another quarter. Psalm 33:19 declares that it is Yahweh who will deliver (natzal). (Hubbard, "nsl" 141-45)

Malat is commonly used to describe escape from enemies in warfare, to avoid capture. David escapes from Saul (1 Sam 19:11; 20:29; 22:1). Mordecai warns Esther that she will not escape (4:13). Psalm 33 contrasts Y’s ability to save militarily with the futile trust in horses to do so. (Hubbard, "mlt" 951-52.)

The three words of salvation are used negatively in verses 16-17. Military power cannot save. Each of the terms is most commonly employed positively with Yahweh as the subject. The psalmist is declaring that Yahweh, not imperial armies, delivers from death and gives life. Redemption (natzal) is accomplished by Yahweh (Ps 33:19).

Yahweh’s exclusive prerogative to provide security is the practical conclusion of Yahweh’s exclusive sovereignty. In this declaration Psalm 33 is close to Psalm 20:7 which reads, “Some trust in chariots and some in horses, but we trust in the name of the LORD our God” (TNIV). Likewise Psalm 44:4-8 celebrates God as king “who decrees victories for Jacob.” The psalmist declares that he will not trust in bow or sword because God gives victory over their enemies.

Statement of Response. Psalm 33 concludes with a statement of response or expression of trust in verses 20-22 (Anderson 146). In this recapitulation the faithful community commits itself to wait, to hope, to trust in Yahweh. These terms are parallel to the term used in apposition with hope in verse 18, the word fear. Fear of Yahweh describes the faithful response that brings people into the orbit of Yahweh’s protection. In the fear of Yahweh there is confidence, trust, refuge, and a fountain of life to escape death (Prov 14:26-27). “Whoever fears Yahweh need have no fear, but whoever does not fear Yahweh must have fear.” (Zimmerli as quoted by Ollenburger 96)

Summary of Psalm 33
Psalm 33 argues that royal or imperial power is a vain hope for deliverance. Imperial military might cannot provide security. This position is grounded in the confession that Yahweh is king. Yahweh’s power is juxtaposed to the power of the king, who is unable to save even himself. Psalm 33 establishes the connection between Yahweh’s character and the creation which ensues by his word. Yahweh’s word is the active agent. The Creator God is sovereign lord of history. Yahweh’s kingship is tied to his dual role of creator/defender. Israel is blessed because Yahweh has chosen this nation as his possession, under protection of his plan, rooted in the character expressed in creation and conquest of powers of chaos, cosmic and historical, that threaten. Because Yahweh who created heaven is king and reigns in heaven, the nations' plans are thwarted and kings are not powerful. (Ollenburger 95-99)

Implications for Contemporary Believers
The US Mennonite Brethren church struggles to articulate a consistent, unified, and distinctive theological identity. We are quite comfortable to identify ourselves as evangelicals. As we read Psalm 33, we do not hesitate to read the call to worship as a mandate for relevant, contemporary, artful corporate worship. We say a hearty “amen!” to the line “Blessed is the nation whose God is the LORD,” perhaps failing to recognize that it was not penned to refer to our own historical happenstance.

A biblical faith calls for a more critical analysis of theological identity. Psalm 33 warns not only against an ancient royal military machine but also against allegiance to imperial security plans and purposes in our nation. If Psalm 33 is our model, a faithful response begins with fresh recognition that confessing God as Creator and Sovereign has political implications. If we join the community of the psalmist in waiting in hope, in fearing, in trusting in the holy name of Yahweh, we will be a distinct people.

The psalm invites a reexamination of our confidence. Yahweh is characterized by a love for righteousness and justice which translates into a policy of giving advantage to orphans, widows, and aliens. If Yahweh rules, the earth is full of his hesed, a more important reality than being part of a world that is full of American power, threats, and bluster.

The psalm calls for a people who will follow their sovereign in speaking a word that is straight-as-an-arrow right and true. We include in our evangelistic witness the truth that imperial economic, social, and military might is a vain hope for deliverance. As dual citizens, we will remind ourselves and those around us that while a national republic might be able to function as “one nation under God,” an imperial regime by its vary nature defies that pledge.

As the national foreign policy debate heats up in regard to a war on terrorism and the military adventure in Iraq, we must learn from theologians and commentators as they seek to assess administration plans and purposes. Is Gary Dorrien, for example, consistent with the message of Psalm 33 when he writes that American militarism is not the solution to rising anti-Americanism, but rather “’a perfectly self-fulfilling prescription for perpetual war.' The hope for world democracy lies not in imperialism but in anti-imperialism"? We will heed the voice of Robert Bellah who expresses the fear that "the drive toward hegemonic military control [in Iraq] will turn the world against America” because of this “latest expression of American pride and the arrogance of power.” We will join Wes Avram in asking “why a nation’s power should be equated with military power.” (Steffen 35-36)

In the quest for theological identity, I would for MB’s to be known as biblical evangelicals. Let us again be people who read the Scripture text with a clear sense that within its pages we will be confronted by the Creator Lord. Let us follow that Lord wherever he leads. For truly, deliverance comes as we put our hope in the unfailing love of Yahweh.

WORKS CITED

Anderson, Bernhard W. with Steven Bishop. Out of the Depths: The Psalms Speak for Us Today. Third Edition Revised and Expanded. Louisville, KY: Westminster John Knox, 2000.

Brueggemann, Walter C. Theology of the Old Testament. Minneapolis: Fortress, 1997.

Chisholm, Robert B. "sus." NIDOTTE. Ed. Willem A. Van Gemeren. Vol. 3. Grand Rapids, MI: Zondervan, 1997. 234-36.

Craigie, Peter C. Psalms 1-50. Word Biblical Commentary. Waco, TX: Word, 1983.

Goldingay, John. Old Testament Theology: Israel’s Gospel. Vol 1. Downers Grove, IL: InterVarsity Press, 2003.

Hubbard, Robert L., Jr. "mlt." NIDOTTE. Ed. Willem A. Van Gemeren. Vol. 2. Grand Rapids, MI: Zondervan, 1997. 950-54.

-. "nsl." NIDOTTE. Ed. Willem A. Van Gemeren. Vol. 3. Grand Rapids, MI: Zondervan, 1997. 141-47.

-. "ys’." NIDOTTE. Ed. Willem A. Van Gemeren. Vol. 2. Grand Rapids, MI: Zondervan, 1997. 556-62.

Limburg, James. Psalms. Westminster Bible Companion. Louisville, KY: Westminster John Knox, 2000.

McCann, J. Clinton. “Psalms.” New International Bible. Ed. David L. Peterson. Vol. 4. Nashville: Abindgon, 1994. 641-1280.

Moberly, R. W. L. "’mn." NIDOTT&E. Ed. Willem A. Van Gemeren. Vol. 1. Grand Rapids, MI: Zondervan, 1997. 427-33.

Olivier, Hannes. "ysr." NIDOTTE. Ed. Willem A. Van Gemeren. Vol. 2. Grand Rapids, MI: Zondervan, 1997. 563-68.

Ollenburger, Ben C. Zion The City of the Great King: A Theological Symbol of the Jerusalem Cult. JSOTSS 41. Sheffield: JSOT Press, 1987.

Reimer, David J. "sdq." New International Dictionary of Old Testament Theology and Exegesis. Ed. Willem A. VanGemeren. Vol. 3. Grand Rapids, MI: Zondervan, 1997. 744-69.

Sakenfeld, Katharine. Faithfulness in Action: Loyalty in Biblical Perspective. Overtures in Biblical Theology. Philadelphia: Fortress, 1985.

Steffen, Lloyd. “On a Mission: The uses of American Power.” Christian Century. April 5, 2005: 33-38.

Toews, John E. Romans. Believers Church Commentary. Scottdale, PA: Herald, 2004.