Tom Wright is well known as a prolific author of Christian books. For example, he is working on a massive scholarly project, of which three volumes are in print and a fourth is imminent, on nothing less than the whole of the New Testament and its implications for Christian doctrine. Thus his academic expertise includes first-century Jewish history, the Gospels, the Pauline corpus and biblical hermeneutics. So some might be surprised that a New Testament scholar should publish a book on the Psalms.
The book is not meant to be a piece of Psalms’ scholarship, although Wright is clearly informed regarding diverse recent work on the Psalms. Rather this book is aimed at a popular audience. For this we should be grateful, because Wright’s central plea is a correct one. He argues, as the title indicates most clearly, that much of contemporary Christianity has, to its detriment, neglected the Psalms. I found the book to be both convincing and compelling. His thesis needs to be heard by the Christian community and there is a real need for Christians to champion the Psalms in their local Church setting.
The sheer clarity of the title might seem to indicate that the book’s argument be too clear cut, either in attacking the contemporary Christian songwriting ‘industry’ or promoting a monolithic approach to singing and using the Psalms. I am delighted to say that any such claims are groundless. For sure, Wright has some concerns (in my view entirely legitimate) about today’s Christian songwriting, however, Wright warmly acknowledges the genuine life and vitality in this movement and hopes that there is potential therein to champion the Psalms. Wright’s biographical material, which is presented as a helpful Afterword, recognises the traditional Anglican experience of the Psalms that Wright has enjoyed for his whole life. Having experienced this only to a very limited extent myself, I found this intriguing. I was also pleased to see Wright’s openness to, and recognition of, diverse ways in which the Psalms can be imbibed by the individual and the worshipping community.
If you’ve read this far you can tell I am rather appreciative of this book. The best, however, is yet to come. I expected to find myself broadly in agreement with Wright’s agenda – of, putting it bluntly, promoting the use of the Psalms. What I had not expected was the insightful way in which Wright made his case for what the Psalms contain and teach. I have read a lot about the Psalms over the last few years and have found them rewarding on a daily basis, as a central part of my personal devotions during this period. I have not previously met such a concise yet helpful overarching statement of the Psalter’s content which does justice to both their Jewish origin and use by followers of the risen Jesus Christ.
The heart of Wright’s book are three chapters, which account for around two-thirds of the content, the rest being essentially introductory and concluding material. Don’t get me wrong these parts are helpful, and indeed necessary, too. Yet it’s the three key chapters, and their overall thesis, that make this book not only compelling in its claim but an ideal way into understanding the Psalms. It’s helpful to outline the argument of these three chapters:
At the Threshold of God’s Time
Wright opens with the claim that the ‘Psalms invite us, first, to stand at the intersection of the different layers of time’. He reflects on how our mortality compares rather starkly with Yahweh’s time, and how this connects with the Psalter’s strong eschatological flavour. This is then developed into another key concern found throughout the Psalter: the kingship of God. This theme in turn explains the present context of the reader/singer of the Psalms in terms of the past, and God’s people Israel, and the future restoration of creation. This is what makes the Psalms such a powerful resource. They remind us that whatever is going on here-and-now, Yahweh is a faithful God who started a restorative work long ago in ancient Israel and will bring that work to fruition in the future restoration of all things. Or, as Wright says: ‘Past, present, and future belong to him. We are called to live joyfully and painfully, in the story that is both his and ours’.
Where God Dwells
In this chapter Wright reminds us that all too often we avoid the strangeness of the claims that the Psalms make about where God resides. Many of the Psalms quite unashamedly, without any care for our modern baggage, look to Jerusalem and what might be termed the Temple Mount as the dwelling place for the creator of the space-time universe. To pretend they claim anything else would be dishonest. It is this claim that is so central to other key themes in the Psalter. The nations are referred to many times, from 2:1 through to 149:7, in such a way that only makes sense with reference to Yahweh dwelling in Zion, i.e. Jerusalem (cf. 2:6 and 149:2). Yet despite this central, and vital claim, God can be found in other places too. The same psalms look to heaven as Yahweh’s dwelling place, e.g. 2:4. It is this claim that makes sense of the former. For the story is rich and complex, involving an ‘anointed one’ who is a steward over God’s people (2:6), the departure of God’s presence at the exile and the eschatological hope of his return. It is within this understanding of the divine presence that the frequently misunderstood Jewish understanding of Torah took shape. As Wright puts it: ‘By prayerful and obedient study of the Torah, the blessings that one might have had through the “sacred space” of the Temple could be obtained anywhere by all’. There can be little doubt of this theme in the Psalter when one notes the introductory psalm 1 and the entity that is psalm 119 (see previous blog entries).
All the Trees of the Forest Sing for Joy
In this chapter Wright builds on concerns he has discussed at length elsewhere about Western modernity’s inability to see the physical universe as a creation in which the Creator is living and active. As Wright argues this means that Christians too can miss the biblical affirmation of the essential ‘goodness’ of matter. Despite this chapter’s focus on a key concern for Wright as a theologian and interpreter, there is nothing forced in his claim that the Psalms celebrate creation. Indeed he shows, with ample reference to the Psalms themselves, the beautiful and rich ways in which the Psalter reflects on creation and thereby speaks of the Creator.
Wright’s three-fold use of time, space (place) and matter as a framework for unpacking the Psalms is commendably straightforward and yet doesn’t straight-jacket the Psalter’s rich diversity of form and content. For this insightful approach, as well as the timely message of our need to recover the Psalms, I hope many in the contemporary church will be truly grateful.
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