Purpose and Motifs of Psalms of Solomon
There are two primary views regarding the purpose of Psalms of Solomon. The first view is the most prevalent. It regards the purpose of these psalms as underscoring the truth that there will be a future "messianic ruler whose reign will be characterized by justice and who will rule all nations."1 Such a view often regards the canonical Psalm 72 as a paradigm by which the Psalms of Solomon were composed. Psalm 72 carries the superscription "A Psalm of Solomon." A comparison of the first four verses of Psalm 72 will reveal that they are thematically comparable to the Psalms of Solomon.2 Note the chart below for these comparisons:
So, at least at the surface level, there appears to be thematic agreement. But Falk argues for a difference at a deeper structural level. Arguing against E. P. Sanders' "covenantal nomism," Falk points to the rhetorical function of these psalms. He argues that Sanders has not adequately taken into account the psalmist's use of language and the particular genre in which they are embedded. Objecting to Sanders' treatment of PssSol 9:3-5, Falk applies rhetorical analysis to arrive at an understanding completely different from Sanders. He observes that these psalms (as illustrated by PssSol 9) conform to the pattern of penitential supplications and as such consistently display a fourfold structure. First, there is confession of sin, followed by a statement about the justice of God's judgment. Third in the pattern is a recollection of God's mercies followed lastly by a petition for mercy. According to Falk, recognizing this pattern will lead to a different interpretation of this psalm--one that is not in accord with Sanders. In fact, Falk states forthrightly: "Psalms of Solomon 9 is frequently looked to as the clearest example of God's mercy earned by conduct, and Sanders on the other hand specifically expounds this psalm as exemplifying the 'covenantal nomism' pattern of religion."4 The chart below reveals Falk's understanding of the structure in comparison to Sanders' interpretation (according to Falk).
Based upon the literary form, Falk concludes that the psalm is not about personal confidence (or lack thereof) in one's own deeds. Rather, it reflects the notion of culpability and a plea for mercy. He appeals to Daniel 9:7-8 and Ezra 9:6 as similar examples of this literary form and then states, "This language of shame is merely that common in the penitential supplications."7
The purpose of the Psalms of Solomon, then, according to Falk in this second view, is to stress the urgency to observe the Torah in the face of opposition and persecution and by doing so will "reinforce group boundaries."8 In other words, the rhetorical function of these psalms is to encourage the entire cultic community to continue to embrace their cultic practices because this is what maintains their identity. In one sense, Falk's argument does not exclude covenantal nomism. Rather, he is arguing that the penitential form of these psalms do not support that notion. Other documents and passages may lead to that conclusion, presumably, but not here. He summarizes with these words:
What is the role of the Psalms of Solomon? As has been noted already, keeping the law is never portrayed as the means of gaining the status of righteousness. But then, appeal to one's law observance would hardly be appropriate in the context of prayer language where humble confession is a stereotyped norm. Law is everywhere assumed, however, in the group distinctiveness that pervades these psalms: "we" are a law-keeping group and "they" are a law-breaking group. Of the two paths that diverge between these two groups, this may make all the difference.
9
Thus, literary form, according to Falk, plays significantly into the interpretation of a given passage, including particularly the Psalms of Solomon.
Notes
1James C. VanderKam, An Introduction to Early Judaism (Grand Rapids: Eerdmans, 2001): 128.
2Ibid.
3Daniel Falk, "Psalms and Prayers," in Justification and Variegated Nomism: The Complexities of Second Temple Judaism, eds. D. A. Carson, Peter T. O'Brien, and Mark A. Seifrid (Grand Rapids: Baker Academic, 2001):41.
4Falk, p. 43.
5Ibid., p. 46.
6Ibid., p. 51.
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