In some previous posts we have explored the structure of the Psalter. We have seen that although much scholarship has denied there is a structure within The Psalms there has more recently been recognition that there is evidence of structure at a number of levels. The combination of an overarching structure (macrostructure), the uncontroversial recognition of groups of psalms (mesostructure) and the long-recognised pairing of psalms (microstructure), begs the question ‘so what’? For the moment, we will set aside the question of the motivation of those who collected and edited the psalms and simply think through the implications for using the psalms.
If at every level, the psalms have been selected, ordered and probably edited to give coherence, this implies that the structure needs to be appreciated as part of the reading process. In other words to use a psalm in isolation, whilst not wrong, runs the risk of missing something. For example, Psalm 1 can give a very different impression if viewed in isolation compared to a reading that notes its role at the opening of the Psalter. We will return to Psalm 1 in a later post, but for now we note two observations that temper the stark claims of Psalm 1.
Firstly, the personal certitude displayed in Psalm 1 is immediately questioned by the difficulties and challenges facing the psalmist in the sequence of psalms 3–7.
Secondly, the simplistic (but eschatologically true) view of the righteous and wicked portrayed in Psalm 1 is questioned and revisited in psalms that use the same language and ideas as Psalm 1, for example Psalms 37 and 73.
In short, what is being suggested is that engaging with the psalms is best done by reading them sequentially. This is of course a recognised practice in many different traditions of spirituality. Virtually all religious orders sing/chant the psalms sequentially in an on-going cycle. Many denominations used to, or still do, practice daily psalms singing in services at various times of the day. Regular psalm reading is also part of many formal and less formal Bible reading programmes, old and new.
Such regular and on-going use of the psalms gets to the heart of the central point of Scripture itself. The Scriptures obviously contain useful information, the sort that is essential for defining the Christian faith. More fundamentally, the psalms remind us that to engage with God’s word is an on-going even demanding practice. The point being that they don’t primarily provide information but they enable transformation. A regular reading through the Psalter enables an honesty of emotion and acknowledged life experience, articulated before God. Surely handling our emotional life before God must be central to any mature spirituality? The psalms also, because of their emotional and ‘real’ dynamic, touch our very being so the truths they contain become embedded in our daily beliefs and actions.
These seem to be reasons enough for reading, praying and/or singing regularly through these God-inspired poems and songs.
If the claims above are correct, this is also a challenge as to how we interpret Scripture (hermeneutics). Many modern approaches to hermeneutics function at the level of information, when reading Scripture is more fundamentally about transformation. This might well be a matter we return to in later posts.
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