Carissa Quinn. <i>The Arrival of the King: The Shape and Story of Psalms 15–24</i>

Carissa Quinn’s new book The Arrival of the King: The Shape and Story of Psalms 15–24, published by Lexham Press, is a veritable gem. The work is a revised version of her dissertation completed at Gateway Seminary under David Howard. Quinn argues that Pss 15–24 form a distinct literary unit with an identifiable narrative message. The two most important contributions of this book are her application of dynamic parallelism to the relationship between psalms and the messianic narrative she finds in this collection.After a review of literature and methodological prolegomena (chapters 1–2), Quinn begins her analysis by considering the relationship between Pss 15 and 24 (chapter 3). She concludes that these psalms are arranged chiastically, framed by two entrance liturgies (15 and 24) on the edges and a torah psalm (19) in the middle. Working inwardly, Pss 16 and 23 function as psalms of trust (chapter 4), Pss 17 and 22 are laments of a righteous sufferer (chapter 5), and Pss 18 and 20–21 are songs of royal deliverance (chapter 6). Her claim that Pss 20–21 are parallel to Ps 18 may seem odd at first, but she provides convincing literary reasons to see 20–21 as a unit (e.g., strong verbal parallels between 20:4 and 21:2). As she works her way through each pair, she demonstrates how the second psalm builds on the first in ways analogous to dynamic parallelism within the lines of individual psalms. For example, Ps 22 reaches both greater heights of praise and deeper depths of lament than its counterpart Ps 17. She additionally provides ample evidence for various connections between each psalm and its immediate neighbors. Quinn’s analysis concludes by reading the psalms in linear sequence (chapter 7).When read both chiastically and in order, these psalms tell the narrative of God’s people confronted with the question of how to enter the presence of their Lord. Pss 15 and 24 answer that question with moral qualifications. Ps 19 reveals that the source of the requirements is nature and the written word, which both come from God. Quinn points out that the most important person to whom these psalms relate is the king. She traces this royal theme throughout the remainder of the psalms, noting royal themes where they are both explicit and implicit. She rightly draws out the relationship between the king and the community: his deliverance is the basis of their deliverance. This element becomes clearer and more emphasized as the psalms progress along their canonical ordering. The themes of obedience and the community’s delivered savior-king reach a crescendo in Ps 24 with the arrival of the king of glory.Quinn’s application of dynamic parallelism to macrostructural analysis of the Psalter is both innovative and compelling. Her exegesis of individual psalms is still technical and detailed despite her focus on larger literary units. The lexical data she supplies in support of her arguments is robust and mathematical in its presentation. Her equations and statistics are impressive. However, they are not for the faint of heart; thankfully, she provides a clear and concise appendix explaining her calculations for those who wish to follow her math.There are a few times where one might quibble with the details of her exegesis, but these are minor points relative to her project. The primary substantive critique I would offer relates to her interpretation of the king of glory in Ps 24. I wish she had identified him with the Davidic king. Several points lead me to that conclusion, which I believe makes better sense of her data. Lexical and thematic parallels between the king of glory in Ps 24 and the Davidic son of Ps 2 are one element. Divine titles for the clearly human king of Ps 45 are another. Moreover, Pss 15 and 24 raise the question of entering God’s presence. It seems to me that the entrance of the king of glory is the direct answer to that question. I would contend that the arrival of Yahweh as king is the entrance of the human king into God’s presence. Quinn notes both events but falls short of identifying them. I believe if she had explicitly identified the kings, that the biblical-theological lines she draws would have been even straighter and clearer.Further, within the narrative movement of Ps 24, we expect the community to enter into Yahweh’s presence (v. 6), but we find in their place the king of glory (v. 7). This is consistent with the connections Quinn notes between the king and community throughout Pss 15–24. For example, she states, “The result is that just as the righteous king is connected to Yhwh and may enter his presence, so also the righteous community. The community is depicted as present at his arrival as king of the cosmos” (pp. 156–57). Additionally, the shift from a human king to a divine-human king is consistent with the progression she sees between parallel psalms. The earlier psalms in the collection keep David and Yahweh separate; Ps 24 brings them together. It seems to me that the only reason not to identify the king of glory with the Davidic king is that it is almost too good to be true and would lead to obvious trinitarian and incarnational conclusions. In my opinion, however, Christians should not shy away from such conclusions in their work; rather, they should excite them.My only other criticism is closely related. The portrait she paints of a suffering but vindicated eschatological and Davidic savior-king clearly describes Jesus. That her argument inevitably leads to this conclusion will be obvious to any reader. She merely stops short of saying it explicitly. I recognize and respect the canonical impulse to read the Old Testament forward; however, Quinn’s Christian conclusions are simply too clear not to acknowledge.Those who adhere to a Christocentric or canonical hermeneutic will love this book. I do not know if Quinn herself would approve of the term “Christocentric,” but her work certainly fits the category in substance. The messianic—even Christian!—narrative she draws out from Pss 15–24 flows naturally. While her evangelical convictions clearly aided her work, Quinn has not imposed anything artificially onto the text. The results of her analysis provide a clear counterargument to the claim that Christocentric readings are arbitrary or subjective.I commend this volume to all researchers. This book will certainly contribute to my own work in the Psalter, especially with Ps 24. I sincerely hope Dr. Quinn produces similar work in the future.