Your eternal word, O Lord, stands firm in heaven. Your faithfulness extends to every generation, as enduring as the earth you created. Your regulations remain true to this day, for everything serves your plans. [Psalm 119:89-91 (NLT)]
Because she enjoyed saying the psalms in unison during church, my friend wanted to read the entire book of Psalms. Viewing it as a project, she read at least five psalms a day. But, rather than savoring them individually as she might a Mother’s Day card from her son, she sped through them as she would a novel and what should have been a pleasure was a disappointment.
The unique beauty of a diamond ring isn’t discernible until it’s taken out of the display case, placed on black velvet, and viewed from all angles through a jeweler’s loupe. To truly appreciate the gem, however, it helps to know something about diamonds; it’s the same with the Psalms. Because they’re poetry, they’re best viewed and appreciated one at a time. While we don’t need to know the 4 C’s of gemology, knowing something about the psalms’ poetic structure helps us understand and appreciate these ancient songs of worship.
Written and collected from the time of Moses (1440 BC) to the Israelites’ return from their Babylonian captivity in 450 BC, the psalms express the full range of human emotion from the greatest joy to the deepest despair. Their passion goes from brutal and graphic appeals for an enemy’s destruction to jubilant cries of praise and thanksgiving (sometimes in the same psalm). Like all poetry, the psalms employ a number of literary devices to pack the biggest amount of thought into as few words as possible. Their use of meter, acrostics, metaphor and simile, hyperbole, emotional rather than logical connections, and something called parallelism mean that the reader has to read them thoughtfully to unpack their complete meaning.
To stay true to their original content, poetic aspects like compression and meter are lost in translation. For example, Psalm 23’s “The Lord is my shepherd, I shall not want,” is only four words in Hebrew and “He makes me lie down in green pastures,” is only three! Also lost in translation is the beauty of the acrostic psalms in which the initial letter of each line or phrase was in alphabetic order. Psalm 119, for example, is made up of 22 sections, starting with aleph and ending with tav, with the rest of the Hebrew alphabet in-between. The acrostic may have signified that the subject had been covered completely (“from A to Z”) or could have served as a mnemonic device for memorizing the psalm.
One thing we don’t lose in translation is rhyme; even in Hebrew, the psalms never rhymed. Rather than rhyme, they used something called parallelism. Rather than words sounding alike, two or more thoughts sounded alike as the psalmist repeated the same thought or phrase one or more times. In many cases, the identical thought was clearly repeated, as in Psalm 18:4: “The ropes of death entangled me; the floods of destruction swept over me.” Sometimes, the parallel lines contrasted with or opposed one another, as in Psalm 18:27: “You rescue the humble, but you humiliate the proud.” Successive lines often built on and developed the first line, as in Psalm 1:1: “Oh the joys of those who do not follow the advice of the wicked, or stand around with sinners, or join with mockers.” Unlike rhyme or meter, parallelism translates into any language which makes the beauty of the psalms universal. I don’t think that happened by accident. Regardless of who penned them, like the rest of Scripture, the Psalms clearly were God-breathed and meant for all people in all times.
The psalms are more than poetry; they are beautifully written prayers and should be read slowly and reverently. I’ve suggested that my friend start over by reading only one psalm each day and thinking of Psalms as she might a box of deliciously rich gourmet chocolate. Psalm 34:8 says, “Taste and see that the Lord is good.” By consuming just one psalm (or one chocolate) at a time, the whole complexity and richness of each one will get the attention it deserves.
Although God passed along some very detailed commands, the people of Israel frequently refused to obey them and, in Judges 17-18, we see what happens when people do whatever seems right in their own eyes. After stealing 1,100 pieces of silver from his mother, Micah hears her curse the thief. Fearful of her curse, he confesses and returns the money. After blessing Micah to remove the curse, his mother dedicates the money to the Lord. In honor of her thieving son, however, she gives 200 of those coins to a silversmith for the fashioning of an image (a figure carved from wood overlaid with silver) and an idol (a figure cast from molten silver). Micah then sets up a shrine for the prohibited items, adds some household idols of his own, makes an ephod (a priestly garment), and installs his son as his own personal priest. This was wrong in so many ways: not only were people expressly forbidden from making either carved images or molten idols but only a Levite could serve as a priest!
Unlike some laws, the Ten Commandments actually were set in stone; nevertheless, in a 2010 article in Vanity Fair, Christopher Hitchens posited that they were just a work in progress and badly needed a rewrite. Hitchens, who called himself an anti-theist rather than an atheist, had no use for the first three commandments. Getting out his hammer and chisel, he proposed getting rid of them altogether, revising others and adding a few more. While I didn’t agree with Hitchens’ misleading arguments, they caused me to consider the relevance of these laws that were given to an ancient nomadic tribe some 3,500 years ago.
Yesterday I told about a friend who was reading her Bible in a coffee shop when a young Jewish man belittled her belief in God. Admitting that he once believed, he explained he no longer did because the Torah had too many laws. My friend was pleased when the Holy Spirit provided her with this simple response: “Try the New Testament; there are only two laws in it!”
A friend told of reading her Bible in a coffee shop when a stranger came up and made a disparaging comment about her belief in God and Scripture. Identifying himself as Jewish, he said he no longer believed the Bible, adding “There are just too many laws in the Torah.” Observant Jews have even more than the 613 laws found in Scripture. The words of Exodus 24:12 were construed to mean that, along with the written commands in Exodus, Leviticus, Numbers and Deuteronomy, God gave Moses additional explanations and examples that he was to teach. Believing these oral explanations were passed from Moses to Joshua and on down to the following generations, Deuteronomy 17:8-11 was understood to mean that, along with declaring verdicts in disputes, the priests or sages could further clarify and interpret the law.
Protestant reformers summarized the essentials of the Christian faith in five short statements, the first of which is “Scripture alone” (Sola Scriptura) which means the Bible (both Old and New Testaments) is the sole, definitive, dependable, and essential authority for our faith and practice. While the Bible is not the only place we’ll find truth, the concept of “Scripture alone” means that everything else we learn about God must be interpreted in light of Scripture. When it comes to theology, if an idea doesn’t stand up to the Bible it hasn’t passed the acid test of truth.
Devotions of the Heart 