Life and death in psalm 49: A critical analysis and interpretation

Abstract

In this thesis, the writer seeks to investigate the concept of life and death in Psalm 49 (a wisdom psalm of the post-exilic age) and attempts to bring out its message meaning- fully to the Chinese-speaking Christians in Singapore in relation to the present situation (issue-oriented theology) and in the light of their culture and thought-forms (indigenous theology). The first chapter is an exegetical study of Psalm 49. A careful analysis of the text to arrive at a solution to its many problems is followed by a form, literary, and rhetorical analysis, so as to provide a solid base for later interpretations. The second chapter is an attempt to understand the concept of life and death in the Old Testament. The writer recognizes that the concept of life and death in Ps.49 cannot be treated independently from the Old Testament thought in general. The reason is simply that there is an apparent theological development of this thought as in the case of other doctrines in the Old Testament. Chapter two is a general survey of the concept of t h е and death in the Old Testament in order to throw light on the interpretation of the psalm itself. A special appendix describes Babylonian ideas of death some of which were shared by or influenced the Israelites. The third chapter is a study of the concept of life and death in Psalm 49. This chapter forms the heart of the writer's research. A thematic treatment is used here as a methodology. The following themes are analyzed both in their immediate context as well as in the setting of the Old Testament as a whole: a. the limits of life (vss 9, 19) with special reference to the word lanetzach (continually). b. The deceptive nature of riches and wealth (vss 16-17). c. The finality of death (vss 10, 14,17. d. The realm of death (vss 11, 14), in which the concepts of grave (vss 11, 14), sheol (vs 14 ) p i t (vs 9) are dealt with. e. The darkness of death (*vs 19). f. The community of the dead (vs 19). The hope of the righteous poor (vs 15) with special attention to the words padha (ransom) and laqach (take). The fourth chapter brings the research to its true focus the interpretation of Psalm 49 for the Chinese-speaking Christians in the Republic of Singapore. The methodologies used here are two of the main concerns of doing theology in Asia, namely, to utilize aspects of Asian traditional culture as vehicles of Christian insight and to understand modernization, development, and social problems in the context of God's redeeming purpose for mankind. In this sense, this thesis is not purely academic. The writer fully recognizes that a purely academic type of theology is not a living theology for the church in Asian today. Indeed, Asian theology cannot afford to be purely academic and philosophical! The Chinese concept of life and death is first discussed. This includes the classical ideas, the Taoist views and the popular beliefs. A special appendix with illustrations gives a detailed picture of some of these popular beliefs. Two general age groups, the younger generation (aged l6-50) and the older generation (aged 50 and above) of Chinese Christians are delineated, as a convenient framework for the study of the message of Psalm 49. In the case of the older generation Chinese Christians, the message emphasizes God's ransoming power beyond death since they are more interested in death and the beyond than in life itself. Their traditional understandings and religious thought- forms on death and beyond are taken into serious consideration. There are some thoughts which appear in the psalm itself such as "go down", the continuation of existence in sheol, "go to 尊 the generation of one's father's, padha, nephesh, laqach which are extremely helpful for our interpretation as they are found to have already existed in the minds of the Chinese. For the younger generation of the Chinese speaking Christians, however, more attention is centred on life itself. Two points are raised here. One is the problem of materialism. In a highly developed and modernized country like Singapore, money and wealth tend to become the highest value in life. The message of the deceptive nature of riches (Ps.49:16-17) is very relevant here. The poet speaks concretely to the situation. There should be a process of transvaluation or transformation of human value- from a wealth-centred faith to God-centered faith. The second is the problem of social injustice: the rich oppress the poor who are the majority of the population; exploitation through low-salaries for non-skilled workers, women and non-citizens in the industrial areas and factories; good-life-for and bad-life-for-the-many. Psalm 49 speaks to all Christians involved in any form of exploitation or dehumanization, either consciously or unconsciously, directly or indirectly. Christians are summoned once again to live a responsible life, in the sight of the righteous God whose demand is absolute righteousness. Finally, the fearless courage of faith (Ps.49:5, 16) is an important message for the younger generation of the Chinese. They are called upon to live courageously in spite of the possibility of "days of trouble", to live in suffering and hope- hope in the divine deliverance which makes suffering possible and tolerable. Suffering in South East Asia may take the form of violent political upheavals. We must reckon with the communist threat in view of the present political situation. Precisely in this situation there the message of Psalm 49 is relevant the fearless courage to live amid suffering because of the hope that is in us.