PsalterMark

Jason Byassee, Psalms 101–150, Brazos Theological Commentary on the Bible, Grand Rapids: Brazos Press, 2018.

Ellen Charry, Psalms 1–50: Sighs and Songs of Israel, Brazos Theological Commentary on the Bible, Grand Rapids: Brazos Press, 2015.

Background to the Two Volumes

Rather unusually this review concerns two books. The reason for reviewing both current volumes on the psalms in the Brazos Theological Commentary series together will become apparent as the review unfolds.

The Brazos Theological Commentary series has been around for just over a decade. There are a little over twenty volumes now available which means that the project is around fifty percent complete. The series is, in my view, very welcome. Many commentaries admirably fulfil the textual work expected of what might broadly be termed historical criticism, but few offer anything of help in the next step for those who see the Bible as Scripture and want to see it efficaciously at work in the Church. Whilst this commentary series is committed to such a stance of faith, it is also broadly ecumenical. The Series Preface, found in each volume, makes is very clear that the contributors have been given immense freedom by the editors regarding the approach they adopt and the version of the Bible they use. This welcome ethos does inevitably mean that the series will be both stylistically and theologically uneven—very much more  than most over series, given its deliberate theological intent. This unevenness is especially acute for the Psalter because of the multi-author approach adopted for this book. For understandable reasons the Psalter is not being authored by a single author. Rather more surprising is the singling out of Psalm 119 in its own volume, although it is covered in outline in Byassee’s volume. The other two forthcoming volumes are:

• Psalm 51–100, written by Lauren Winner.
• Psalm 119, written by Reinhard Hütter.

The two published books on the Psalter adopt very different approaches. In their respective volumes the authors justify their chosen hermeneutical methods. Ellen Charry, like many Christian Old Testament scholars, avoids christological interpretive approaches. Her introduction concisely, but clearly, sets out the rationale for this hermeneutical agenda. Jason Byassee’s approach could not be more different, as he puts it: ‘I offer here what we might call a “christologically maximalist” interpretation of the psalms’. This will not be a surprise to anyone who is familiar with his Praise Seeking Understanding: Reading the Psalms with Augustine published by Eerdmans in 2007.

Such is the diversity in the two approaches that some readers might anticipate wanting to read one and not the other. This reader, however, has found both books to be delightfully profitable in spite of their distinct differences. One reason why what appears to be a problem is only a minor issue is the very richness of the biblical material. Neither Charry nor Byassee come anywhere close to even outlining the immense theological riches of the fifty psalms they cover. Both, albeit in very different ways, examine the psalms theologically to help their readers on the way to appropriating the psalms. Neither aims at providing a final theological word on the psalms they explore.

Ellen Charry, Psalms 1–50: Sighs and Songs of Israel

Charry adopts a very consistent and structured approach as she examines Psalm 1 to 50 in turn. Each psalm s examined under three headings. The opening section for each psalm considers their Canonical Context and Themes. This is especially welcome in the light of recent scholarly developments. It has become clear over the last thirty years that the Psalter is purposefully edited and such an appreciation has significant implications for any theology of the psalms. The importance of this is evident at the outset as in the opening sentence on Psalm 1 Charry states that ‘The canonical authority of the opening poem of the Psalter is vast’ [p.1]. This is a breath of fresh air, as some older commentaries all but dismiss Psalm 1 as having no theological significance. Only a few more recent commentaries pay attention to the canonical setting of each psalm. The second section for each psalm Is headed Structure and Dynamics. Importantly, in these sections Charry does far more than look at the literary structure. Her concern is unpacking the rich interplay of the literary and theological dynamics of each psalm—each literary unit is explored in turn so as to discern its theological claims and significance. The third and final section is Theological Pedagogy. In this, usually short, section the overall theological implications of the psalm are outlined. In this way Charry leads her readers to the further work they need to do to appropriate the psalms for themselves. This works well given the inevitably wide range of perspectives, presuppositions and purposes that readers are likely to bring to the commentary. The book also pays fruitful attention to whose voice speaks the various psalms and subsections. Charry’s approach does mean that she stops short of seeing the psalms as ‘spoken’ by Christ or the reader.

Jason Byassee, Psalms 101–150

Byassee’s approach is far less systematic than Charry’s. He does not see the need for approaching each psalm in the same consistent manner—so gone are the headings and sub headings that Charry uses. Pointing out this stark difference is not a criticism but simply the acknowledgement that this is a wholly different enterprise. Some prospective readers might be deterred by Byassee’s commitment to christological maximalism. There are two reasons why such a hasty decision should not be made. Firstly, it is important to remember that until the last two centuries to a large extent all Christian interpretations of the psalms were highly Christological. Secondly, despite the Christological self-designation Byassee adopts, he has no desire to pursue the more allegorical approaches that have made modern interpreters so wary of pre-critical interpretation. In simple terms Byassee brings the Rule of Faith to the Psalter and expects to find Christ there—he leaves it to the reader to judge the success of some of the more imaginative interpretive choices. The real strength of Byassee’s volume will be for the preacher and teacher of Scripture who wants to use the psalms through a Christological lens. As I read the majority of chapters I felt like I was reading something akin to an excellent sermon or teaching outline—in this way reading this volume was a rich devotional experience. Byassee writes in such a way that his approach invites the reader in and leaves them wanting to run further with the rich intertextual and theological gems he presents.

Conclusion

I recommend both volumes despite the immense difference in the approaches they adopt. Given their respective hermeneutical choices, and the space limitations of the series, they both do an admirable job of encouraging the reader to continue to grapple with the theology and theological implications of the Psalter. One final comment is worth making; the immense freedom granted by the editors is, I think, a strength of this series, permitting works that are rich and stimulating, each from a coherent scholarly and theological tradition. Nevertheless, some readers will want to check the approach adopted before buying any one volume.