OLD TESTAMENT

CRISP, graphic language – which is the common thread of all poetry – captures mood and emotion more vividly than mere prose. “My heart pounds, my strength fails me; even the light has gone from my eyes” is far more evocative than “everything has gone wrong at once”. We can identify with the feelings even if the circumstances are unknown.

Similarly, many spiritual experiences and theological truths cannot be captured fully in prosaic definitions or formulae. “The voice of the LORD is over the waters; the God of glory thunders” (29:3) evokes a “picture” of God’s majesty by linking him to the awesome power of nature seen in a storm. “God is more powerful than anything else” is tame, even if true.

That is the genius of Psalms. All human experience is here, from ecstatic joy to despairing pain. And, to many modern readers’ surprise, there are complaints and even imprecations – curses – scattered among the 150 poems.

Old Testament believers knew how to bare their souls to God. They reckoned that a covenant-keeping God could cope with their exasperation, for they knew he would not allow his people to suffer oppression for ever.

Many psalms relate to specific historical events. A few can be traced, and others can be described in general terms. Frequently they concern the nation’s fortunes rather than the individual’s. Understanding them can help us enter the writer’s concerns.

Today’s readers need to approach the psalms carefully. Do not look for neat theological formulae. We are meant to feel, rather than analyse, the outpourings of praise or pain. They are to be read meditatively. Ask first, what is the writer trying to express? And then, what insight does he have into God or the human condition which we can learn from, or meditate on?

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Prophetic edge gives wider meaning

– A narrative on Psalm 2

WHEN we turn to examine what the prophets of the Bible wrote (or said) we see that their words were not always understood in the way we interpret them today, nor in the way some New Testament writers quote them. Some of the psalms also have this ‘prophetic’ element which was at least partially hidden from the writers (cf. 1 Peter 1:10-12).

This is one such. Verse 7 was used at Jesus’ baptism and the letter to the Hebrews begins by quoting it (1:5). Verse 8 is echoed in Jesus’ ‘great commission’ and verse 9 is picked up in the vision of Christ’s cosmic rule (Revelation 12:5; 19:15). The first Christians saw it as clearly messianic in their prayer in Acts 4:25,26.

At one level, therefore, we can say that in hindsight the whole Bible points towards Jesus. But it would be wrong to take this psalm, and others like it, simply as poetic forecasts. It meant something to the author at the time also, which is where all biblical interpretation should start.

It rejoices in typical Middle Eastern terms at the king’s relationship to God as his son, and the king’s relationship to subservient nations as their ‘father’. When church and state are separated, as they mostly are today, it is hard to think of kings as divine appointments, but they did in Old Testament times, which is what the psalm celebrates.

Today’s readers can apply the worship and praise in two ways. We can use its prophetic imagery to reflect on the greatness of Jesus. Also, we can use it to reflect on our own relationship with God as his children, privileged to serve as his fellow workers and ambassadors in the world (1 Corinthians 3:9; 2 Corinthians 5:20).

Love and serve the LORD.