Ps. 46.4 (Jerusalem: earth as Eden)

“A river! / Its streams / cause rejoicing / for the city of God – the holy / dwelling place / of the Most High.” The contrast with the previous verse is sharp and intentional and centers around the images of earthly destruction and the “city of God” and the consuming waters of chaos and the river that causes rejoicing. Whereas the waters of the sea were consuming, and chaotically destroying, the earth and mountains, and is a source of dread and fear, this “river” causes rejoicing. Attention to the detail is important: first, the river is perceived, but it is its ‘streams’ that cause rejoicing for the city of God. The river is the headwater, its streams are its effects. Standing behind this image is likely a very old idea, related to the worship of El of the ‘river’ being a throne of God from which flows ‘streams’. Furthermore, there is the very ancient idea of the enthronement of El over the waters of chaos as representing his conquering of those waters, his taming and ordering of them. His throne, therefore, is a type of ‘filter’ to the waters of chaos, turning them from death-dealing into life-giving; from wickedness into righteousness; it is, in an odd image, the ‘liver of the world’ that removes the taint of the sea and turns the water into a source of rejoicing. Significantly, the worship of El is associated with the service rendered by Melchizadek/Seth, the priest/king of Salem. Salem is later understood to be Jeru-salem. Hence, this ‘throne’ over the river is intimately associated with this city of kingly rule—this “city of God”, Jerusalem. It is here where God is enthroned and from it flows these streams which stand in total contrast to the chaos waters of the sea. Far from causing fear and dread, they cause rejoicing. Likewise, as originating from, or flowing over, the “city of God”, these waters are life-giving. As originating from the throne, they are streams of creative order, of righteousness. They are, in other words, like the streams that flowed around and through the garden of Eden, as in contrast to the chaos waters from which Eden emerged. All of this should serve to deepen the perception of this central city: Jerusalem. It represents the antithesis (and, antidote) to the realm of chaos engulfing the earth. It is here, where the ‘adamah’-earth is made permanent—and hence, why this Adam can claim to be ‘without fear’. It is a real center of stability (not a spiritual retreat from creation). It is not symbolic, but sacramental. This is earth as Eden. It should, likewise, serve to deepen our understanding of the Davidic kingship. Just as Melchizadek came out from Salem as its priest/king, so too will David become the new Melchizadek, the new “king of Jerusalem” and be enthroned as king of the “city of God”. In this way, David’s throne will itself become the throne through which will flow this ‘river’. If, therefore, Jerusalem is earth as Eden, this is David as Adam, the new ‘image of God’, mediating God’s righteousness and creative power to the world.