by
Terry Schlossberg
*I. Narrative*
*A. Introduction*
The _Horizons_ study of the Psalms opens its introduction with an
appropriate passage from Colossians:
_Let the word of Christ dwell in you richly; teach and admonish one
another in all wisdom; and with gratitude in your hearts sing psalms,
hymns and spiritual songs to God. _
The content of this verse is echoed by reformed scholars over the centuries
as they study the Psalms. Commentators Matthew Henry and John Calvin speak
of the purpose of the Psalms to edify the church. Henry notes that the
poetic and musical form was an aid to retention, more effective for that
purpose than bare narrative. A proper comparison between Psalms and the best
of the hymns of the Church historically are their contribution to
catechizing believers –teaching us what we are to believe about God and
about ourselves.
However, in spite of the Colossians’ quote, the _Horizons_ study in both the
introductory material and in the body of lesson 3, leads us away from the
teaching and admonishing features–the catechizing benefits of the Psalms.
Instead, we are encouraged to view them as “the voice of the church, the
nation and all creation … as the witness of a people removed from us “in
time, place, and culture…,” rather than as the Word of God, spoken by his
prophets to edify us. Later in the lesson, we are encouraged to write our
own psalms as if to imply that we need to add a new and more relevant
witness. The emphasis is on our expression of what we believe (telling our
own “faith stories”) rather than on listening and learning to believe God in
ways we do not yet comprehend, but which his Word can teach us.
John Calvin called the Psalms “An Anatomy of all the Parts of the Soul,”
because they touch every human emotion. He says the Psalms uncover our
infirmities and show us the remedy for our sinfulness. This book not only
opens up the access we have to God, but also reveals what freedom we have to
lay our infirmities before him, those things we are ashamed to confess to
any human being. The Psalms, says Calvin, “are replete with all the precepts
which serve to frame our life to every part of holiness, piety, and
righteousness, yet they will principally teach and train us to bear the
cross … renounce the guidance of our own affections, and submit ourselves
entirely to God Thus Calvin shows us that the Psalms point us toward the New
Testament and God’s work for us in Christ.
If by plunging into the emotive depths of their prophetic instruction, our
own encounter with the Psalms agrees with Henry and Calvin, how much richer
the discoveries will be for our growth in knowledge of and relationship with
God than if we simply imitate the form of the Psalms, as the _Horizons_
study leads us to do, by “telling our own story.”
Another important observation to be made about the study overall is its
contrast with a reformed approach to interpreting Scripture. This study asks
us to bring our experience to the Psalms, to let the Psalms teach us how to
express our experience of faith. But a reformed approach regards this sort
of individual and highly personalized interpretation of the text as
dangerous. The confessions say “the Holy Scriptures are not of private
interpretation (11 Peter 1:20).” (2 Helv. 5.010) The Westminster Confession
teaches us to search other places in Scripture as the means of learning the
true and full meaning of a text. (6.009) Therefore, a reformed approach
would lead us as readers to other places in both Old and New Testaments to
aid our comprehension of what we are learning from the Psalms.
Our grasp of the message of the Psalms is dependent to a great extent on the
historical books of the Bible as background and the fulfillment they reach
in the New Testament Gospel record. For example, contemporary Presbyterian
pastor and biblical scholar Earl Palmer notes in his commentary on the
Gospel of John that the New Testament quotes from the Psalms more than from
any other Old Testament book. The complete lack of reference to other parts
of Scripture diminishes greatly this study of the Psalms. We may discover
the expression of our own experience in the Psalms–we ought to but that is
very different from using our own experience as the measure for the meaning
of this book.
*B. Psalms of Remembrance*
The difference in approaches discussed in the previous section is apparent
at the opening of lesson 3. The use of Ann Weems’ comments about family
reunions is the framework for studying several Psalms that recount
significant events of Israel’s history. We are led to view the Psalms as
“story-telling,” passed on by word of mouth from generation to generation:
“people remember[ing] their lives with God.” Readers are encouraged to “Tell
a family story that has been particularly defining for our understanding of
who you are.”
By contrast, Matthew Henry, well-known seventeenth century English
Presbyterian minister and Bible commentator, notes that the title of Psalm
78, _Maskil of Asaph_, tells us that it is “a psalm to give instruction.”
Verses 1-4 note that the psalm deals with matters of great importance,
matters, says Henry, that will challenge the common wisdom of the times.
Much more than a family history, these Psalms are communicating to us a
history in which God’s purpose for our salvation is revealed.
Calvin translates the Hebrew word _chidoth_ in Psalm 78:2 (“1 will utter
_dark_ sayings from of old”) as “enigmas” rather than “dark,” denoting
“sayings which are pointed and worthy of special notice.” They are matters
of truth, and as such must be transmitted to the next generation. Henry
writes that “Our great care must be to lodge our religion, that great
deposit, pure and entire in the hands of those that succeed us.” Calvin
tells us that the Apostle Matthew (13:3 5) quotes verse 2 and applies it to
the parables of Jesus. The instruction of Psalm 78 is therefore the
importance of preserving the truth by passing it on. Calvin calls this the
“transmission of divine truth,” the rightful inheritance of the generations
to come, “in order that it might never be lost, but be preserved to the end
of the world.”
Examining the content of Psalm 78, for example, we see that “remembering”
and “forgetting” are treated as serious spiritual matters, and not as
“story-telling.” The instruction of the Psalm is to show the constant
faithful provision of God for his people and the constant forgetting of
God’s goodness by the people. Henry speaks directly to our own forgetfulness
of God when, in commenting on vv. 40-42 he says, “That which occasioned
their limiting God for the future was their forgetting his former favours.
They remembered not his hand, how strong it is and how it had been stretched
out for them The Psalm is explaining to us with its timeless truth that the
reason we ourselves are so troubled, why we find so little comfort and
purpose in our lives, is our own forgetfulness, our failure to live by
faith.
The echoes of Psalm 78’s reference to God’s provision of manna and water,
and the forgetfulness of the Israelites of these miraculous provisions, have
implications for Jesus’ references to himself as water and bread in his
ministry. The New Testament makes clear that the food and the water which
God gave Israel was spiritual as well as material: …
_and all ate the same supernatural food and all drank the same
supernatural drink. For they drank from the supernatural Rock which
followed them, and the Rock was Christ_. (I Cor. 10.-3,4)
The Jews who challenged Jesus recalled the miracle of the manna. Jesus
answered them by declaring himself to be the Bread of Life. A serious
exploration of these Psalms ought to lead us to God’s provision for our
salvation in his Son.
Lesson 3 of the _Horizons_ study stops short of anything but the most
superficial consideration of the content of these Psalms. Even this
supplement should be considered no more than an introduction to the four
Psalms in this lesson. However, we should not expect to grasp anything of
the intended instruction of these Psalms without attention to their content,
and the passages to which they relate in both Old and New Testaments.
Imitating the form of these Psalms by telling our faith stories and giving
witness to our faith can be useful and meaningful. But we should not confuse
it with the purposes of God in Scripture. We would not want to regard it as
equal to or a substitute for the historical account of God’s work or the
record of his truth in Scripture. The Westminster Confession tells us that
our “stories” are to be examined by “the Holy Spirit speaking in the
Scripture.” (BOC, 6.010) Psalm 78 speaks of our responsibility to pass along
God’s Word to ensuing generations to our children and grandchildren in the
hope of their salvation through a knowledge of the truth.
These four Psalms are essentially a commentary on the history of Israel
condensed and interpreted so that God’s people in any time can learn of
God’s unflagging patience and mercy toward us who are ever unfaithful and
ungrateful. Reading all four of them together begins with praise of God’s
steadfast love from the very moment of creation, and then traces the history
through Abraham to Israel’s entry into Egypt, their deliverance from Egypt,
on through the wilderness journey into the Promised Land, the choosing of
David to rule them, their great idolatries and captivities. And through the
history, the continual reminder of God’s steadfast love and deliverance,
pointing to our salvation in Jesus Christ. Even more specifically than the
final paragraph of the Horizons’ lesson, we should look for the parallels in
these Psalms to the Gospel of our Lord that lead us in our generation to
declare that God’s steadfast love endures forever.
*II. Additional Definitions and Questions*
*Maskil*: Psalm 78 is entitled Maskil of Asaph: A psalm of instruction
*Dark sayings* (Psalm 78:2): From the Hebrew _chidoth_. Calvin renders it as
“sayings which are pointed and worthy of special notice.” A footnote adds
Walford’s translation as “an impressive record,” and Street’s “pointed
truths.” Street objects to its translation as “dark sayings.” “There is
nothing obscure in the psalm,” says he, “it contains instructive historical
truth, but no enigma.”
1. The account of Israel’s deliverance from Egypt and wilderness journey is
repeated throughout Scripture. Read Moses’ summary in Deuteronomy 6:20-25
and 8:2-20, and Stephen’s account in Acts 7 and compare them to Psalm 78
(include a comparison to Psalms 105 and 106 if you have time). Discuss what
about the account bore repeating throughout biblical history and what
application you see for the church today.
2. Compare vv. 15 to 25 of Psalm 78 with Jesus’ teachings in John 4:7-14 and
John 6:30-35, and the line of the Lord’s Prayer, “Give us this day our daily
bread …” Consider the Psalms’ prophetic quality in not only reminding the
people of God’s past provision but also of the future promise of the Christ
who will be both spiritual food and drink for them.
3. Israel’s deliverance from Egypt was commemorated for centuries in the
Passover. Why do Christians no longer observe Passover? What celebration of
the church year has replaced it? Why? How does Psalm 78 (and 105 &106) point
to this change?
4. What circumstances of modem life challenge the affirmation of Psalm 136
that God’s steadfast love endures forever? What insight do you get from the
Psalm that speak to these modem circumstances?
5. Read Genesis I and Psalm 136:1-9. What additional insights on the
creation of the world does the Psalmist offer?
6. What have you learned about prayer from these Psalms? Write a prayer in
your own words using the forin of one of the Psalms.
7. Choose a portion of one of these four Psalms that expresses some new
discovery about God for you.
*III. Additional Suggestions for Leaders*
*Ahead of Time*
The suggestion to pick one of these Psalms for the discussion time is
probably necessary due to the length of the Psalms in this lesson. Calvin’s
commentary on Psalm 78 alone is more than 40 pages. It will be difficult to
do justice to more than one in a single session.
Ask the participants to read all four Psalms but to focus on Psalm 78 for
this session’s discussion. In preparation over the preceding month,
encourage them also to read the book of Exodus chapters 1-20, 32-34, Numbers
10- 14, 20-21, 25, jotting down the main events, and then read the summaries
in Deut. 6 and 8, and Acts 7. The Old Testament passages will give them an
exposure to many of the events spoken of in Psalm 78, and Stephen’s sermon
will give them another version of a recounting of that history.
*Leading the Lesson*
The emphasis of the lesson on learning to retell the story of your faith
community needs to be redirected carefully toward the biblical account.
Leaders should note the absence of the word “truth” in this lesson, and the
possibility that learning to tell a faith story can result in stories
unrelated to Christian faith. Leaders will want to connect closely with the
content of the Psalms and other passages of Scripture to avoid that outcome.
Participants should be encouraged to learn the biblical content as the
expression of the faith into which they are growing, rather than simply
expressing their own ideas without reference to biblical truth.
The “This is Your Life” activity could easily become a record of faith
systems other than Christian faith, or of no particular faith system. The
exercise depends on no particular biblical knowledge. Instead of the “This
is Your Life” exercise, apply a similar approach to “This is Our History.”
Using what participants have gleaned from their reading of Exodus and
Numbers, and the summaries in Deuteronomy 6 and 8, Psalm 78 and Acts 7, use
the newsprint and markers on three separate sheets or in three columns to
record the main events that appear in each, the response of the people, and
God’s activity among the people.
Ask various members of the group to read Psalm 78 and Acts 7 aloud. Note the
similarities and differences and discuss why the history is repeated in both
Old and New Testaments. Discuss how the reading of the account is applicable
to us.
*Closing*
Ask for volunteers in the group to close the session with prayers that
express what they have learned from the model of these Psalms.