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Maintaining Both Human and Divine Aspects of Scripture

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Daniel Rowlands has a helpful piece about how to maintain both the human and divine aspects of Scripture. When we aim to read Scripture “in context,” we must keep in mind both the immediate literary/historical context of the human author and the canonical context of the divine author.

In each place there is the immediate context, but there is a broader context—the context of the entire revelation of God contained in the Bible. There are different human authors (i.e. Moses, Hosea, and Matthew), yet there is one divine author—God himself. There is an immediate context, and there is an overall biblical context—the overarching story of God’s mighty acts of redemption in Christ Jesus.

We do not have to choose between these matters in our study of Scripture. We ought to maintain both.

Check it out!

Celebrating a Season of Intense Bible Reading

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We just completed our 2020 Bible reading challenge. Congratulations to all who participated, even if you didn’t make it all the way through, I trust this season of voluminous Bible reading was beneficial to you.

Congratulations to our grand prize winner, Barbara J., and our second prize winner, Kevin C. And congratulations to all 38 who completed the challenge and submitted entries to the drawing. Here are some of the things people had to say about the experience:

It wasn’t as difficult as I thought it might be.

When doing a year-long read-through, I was only reading a few chapters a day and tended to forget what I read the previous day. Reading big chunks like this made it much easier to see themes, repeated terms, and to connect books to books. I found more of an emotional connection as well, which surprised me. Lamentations moved me more because I had so recently read of Jeremiah’s ministry. Reading Isaiah and the other Old Testament prophets this way was a powerful experience.

This is my third year in this reading challenge. I can’t wait until next year’s challenge. [Perhaps the fourth year will be the year of the prize for you! – PJK] I have commented in the past years that I find reading the narratives rather easy but got lost in Isaiah’s poetry. This year was different. Isaiah actually started flowing much easier for me. I also noticed that reading the Gospels (all four in nine days!) I started noticing the differences more readily. I already knew that each Gospel author shapes similar scenes for their own purpose but this year I noticed that Matthew in recording the scene with the Sadducees about the resurrection didn’t record Jesus reminding them of Moses standing at the burning bush like Mark and Luke. I think that reading the whole Bible in 90 days allows me to see the depth of its riches in ways that small bites do not.

I cried big ugly tears the day I finished, God has changed me into a Bible reader and I never thought I could be.

I didn’t think I would be able to do it … I have to admit that because this is BY FAR the quickest I have read through the Bible, I did not retain as much, but I plan on doing a 90-day plan at least once a year moving forward. It also gives me confidence that I can read the Bible aloud to my family and it not take a lifetime!

Loved it, as always. It’s a great habit on multiple levels (set the tone for the year, jump start general reading for the year, reminds of the framework of the Bible for sermon prep and general study, etc.) I will probably do this at the beginning of each year forever.

This has consistently been one of the most useful things for my faith at the beginning of each year.

It was great to see the witness of Scripture to God’s long suffering character and desire for obedience. I have been wrestling with my understanding of Spiritual gifts, and to read all the epistles quickly gave me a great sense of the emphasis of God’s will on obedience and love.

Now, of course, not everyone is bursting at the seams with enthusiasm. This is not for everyone. I appreciate the honesty I received from those who gave it a try but decided it wasn’t for them:

It was a bit too much reading at one time and I would have to constantly refocus because my mind would start to wander. But not being in any one book for very long kept things interesting.

I didn’t like it mainly because I like to stop and meditate on what I just read/listened to from scripture.

May this season of front-loaded saturation in God’s Word set a good tone for the rest of your year. Lord willing, we’ll be back to do it again in 2021.

Exodus: Why Should I Obey Yahweh?

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While most book overviews are written with a view toward observation (summarizing or outlining what is said), I would like to present a series of overviews with a view toward interpretation (summarizing or outlining why it is said). I will walk through not simply the contents but the argument of each book. I will not cover every book, but only those I have spent enough time in to believe I have something to say.

I come now to the book of Exodus.

Introduction

I spent over a year on this blog studying my way through the complete book of Exodus. You can find the contents of that series on this page. In that series, you’ll find the material in this post expanded on and demonstrated from each portion of text.

Literary Markers

The chief markers of literary division in Exodus are the shifts in genre and style. These markers are rather obvious, to the point that people sometimes examine only one of the book’s divisions. The trick is to figure out how things flow from one division to the next.

Chapters 1-18 consist of epic narratives, interrupted only by a brief genealogy in chapter 6 and a lengthy poem in chapter 15. Yet the setting and focus of the narratives after the poem are starkly different from the narratives before the poem. We ought to see the poem of chapter 15 as the resolution to the conflict of the book’s first division. This leaves the narratives of chapters 16-18 as either a new division, or a transition to the following division.

Though chapter 19 is also narrative, the setting—with the people finally at Mt. Sinai—clearly fits together with the law codes and covenant ceremony of chapters 20-24. Chapters 25-40 consist of tabernacle details (first instruction, then construction), divided by the narratives of covenant rending and repair in chapters 32-34.

Therefore, the book has three main divisions: Narratives of rescue (Ex 1-15), narratives of preparation (Ex 16-18), and discourses on law, covenant, and tabernacle (Ex 19-40).

Image by Jeff Jacobs from Pixabay

Part 1 Walkthrough

The book’s introduction (Ex 1) sets the stage for the blessed children of Israel enjoying the blessings of covenant with their God expressed through their fruitful multiplying. Enter a new king who forgets Joseph and feels threatened by Israel’s multiplication. He attempts to quash the power of God in three phases: burdening Israel’s labor (Ex 1:11-14), murdering their sons (Ex 1:15-21), and drowning their sons (Ex 1:22).

Yahweh, of course, remembers his covenant (even if the king forgets Joseph), and he must do something about the situation. His solution has two aspects: raising up a mediator (Ex 2:1-7:7), and executing judgment (Ex 7:8-15:21).

Exodus 2:1-7:7 show us the appointment and training of the mediator. This mediator launches a campaign of deliverance, but the people reject him; so he turns from them (Ex 2). Yahweh calls him back (Ex 3:1-4:17) and makes him like his brothers in every way (Ex 4:18-31). Things must then get even worse (Ex 5:1-21) so the people can see that what they need is not only a political mediator but a faithful and merciful high priest (Ex 5:22-7:7).

With all these things in place, rescue can proceed and be shown to be all of God. His glory must fill the earth. And Yahweh’s rescue results when he returns the king of Egypt’s tactics from chapter 1 back on his own head. Yahweh burden’s Egypt’s labor (Ex 7:8-10:29). He kills their sons (Ex 11:1-13:16). He drowns their sons (Ex 13:17-14:31).

The demolishing of the house of slavery warrants reflection in song (Ex 15:1-21). There is no other god who can so cast down his enemies and lift up his covenant people. This God is a God who judges and rescues.

Part 2 Walkthrough

Everything shifts beginning with Ex 15:22, as Egypt is no longer in the picture. It is not enough for Yahweh to demolish the house of slavery. He must also prepare to rebuild his people.

Therefore, the Lord uses a sequence of events to expose how much his people need his instruction. They cannot simply be freedmen; they must submit to a benevolent Master.

The Lord gives instructions, in the face of the people’s physical needs, to expose how distrustful and disobedient they are—and therefore undeserving of his fatherly care (Ex 15:22-17:7). He wants their highest and most public loyalty to be to him alone (Ex 17:8-16). And he sends messengers to help them constantly remember their deliverance and to look to his instruction alone for new life (Ex 18:1-27). This God is a God worth trusting and obeying.

Part 3 Walkthrough

The final, and longest, part of the book alternates two themes in four sections: covenant, tabernacle, covenant, tabernacle. Through such alternation, we see Yahweh finally building his true house—the community of his covenant people.

First, the covenant is made (Ex 19-24). God wants to make something special out of an undeserving people (Ex 19). So he establishes a treaty, inspiring them to fear, so they might draw near to him (Ex 20). He then architects a social paradise that will stand out among the world’s nations (Ex 21-23), and he draws these people close through the blood of a substitute (Ex 24).

Second, the tabernacle instruction (Ex 25-31). Yahweh re-creates heaven on earth, packing up the holy mountain for transport through pictures embedded in furniture (Ex 25:1-27:19), priesthood (Ex 27:20-30:38), and sabbath rest (Ex 31). Seven speeches, climaxing in spirit-filled humans and sabbath rest. New Creation.

Third, the covenant is rent and repaired (Ex 32-34). The main thing at stake here is whether it will ever work out for heaven to come to earth, for God to dwell with men and remain with them (Ex 32). Sinners will always need not only forgiveness of their sins but also reconciliation to their God (Ex 33). And the glory of Yahweh’s covenant cohabitation is even more glorious after the fall than it was before (Ex 34:1-28). But how long will it really last (Ex 34:29-35)?

Fourth, back to tabernacle construction (Ex 35-40). The new covenant people, redeemed and reconciled after terrible ruin, are staggeringly empowered for outrageous obedience to their God (Ex 35-39). And when Yahweh finally moves in with them, we know it’s the real deal (Ex 40). But it’s not yet the end. Something is still lacking…

This God is a God who builds his own house in and with his people.

Conclusion

Pharaoh’s question to Moses is a perfect statement of the purpose of Exodus: “Who is Yahweh, that I should obey his voice?” (Ex 5:2). The very design of the book is to answer that question by showing us exactly who Yahweh is and why we ought to obey him. He is the one who demolishes the house of slavery, who prepares his people to rebuild, and who builds his own house in the midst of his people. The glory of redemption is greater than that of pre-Fall creation. This is why the Messiah must suffer and rise from the dead (Luke 24:26-27).

Instead of having three or four disparate divisions—independent of one another and to be studied apart from one another—the book of Exodus has a coherent message from beginning to end.

Interpretive Outline

  1. Nobody can prevent Yahweh from keeping his promises, but we’re not sure how he’ll do it (Ex 1).
  2. Yahweh demolishes the house of slavery (Ex 1:1-15:21).
    1. Part 1: Yahweh appoints a mediator and ensures he is fully qualified and trained for the task of deliverance (Ex 2:1-7:7).
    2. Part 2: Yahweh delivers a deserved destruction to his enemies and a frightful joy to his people (Ex 7:8-15:21).
  3. Yahweh prepares to rebuild by exposing how deeply his people need his law to know him (Ex 15:22-18:27).
  4. Yahweh builds his house in the midst of his people (Ex 19-40).
    • Part 1: Yahweh architects a perfect paradise for the community of his people, so he can bring them near through the blood of a substitute (Ex 19-24).
      • Part 2: Yahweh explains how his people can re-create this paradise on earth (Ex 25-31).
    • Part 3: Yahweh hands them something more glorious than paradise; he hands them more of himself (Ex 32-34).
      • Part 4: The obedient new creators build the house, and Yahweh moves in. But not even Moses can enter the glory. This tent cannot be it; there must be something more to come (Ex 35-40).

For more interpretive walkthroughs of books of the Bible, click here.

One Easy Way to Grow Your Church

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Colleen McFadden has a terrific piece on one of the easiest and most effective ways to grow your church: one-to-one Bible reading.

If you would like to grow as a Christian, be more disciplined in reading the Bible, reaching out to unbelievers, and discipling other believers unto maturity—and if you would like to see others grow in these ways as well—all you have to is read through a book of the Bible with one other person and talk about it.

Perhaps it sounds too simple. But McFadden has some great stories to tell about how it works.

Check it out!

Genesis: Begin Again

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This post begins a series of Bible book overviews. While most book overviews are written with a view toward observation (summarizing or outlining what is said), I write this series with a view toward interpretation (summarizing or outlining why it is said). I will walk through not simply the contents but the argument of each book. I will not cover every book, but only those I have spent enough time in to believe I have something to say.

Many have observed that the narrator of Genesis organizes his material by citing his sources (“These are the generations of” or “This is the account of,” depending on the translation). He makes eleven such statements, though most agree that the two resulting sections of chapter 36 are so similar as to belong together. The eleven statements are in Genesis 2:4, 5:1, 6:9, 10:1, 11:9, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2. Combining the two sections of chapter 36 results in 10 literary subsections.

In addition almost every commentator wants to divide the book into two major divisions: Genesis 1:1-11:26 and Genesis 11:27-50:26. (Though for shorthand, we typically call the divisions Gen 1-11 and Gen 12-50.) Combining this insight with the one in the previous paragraph shows us that Part 1 and Part 2 each have 5 sections.

Implications of the Literary Divisions

Such literary observation matters, because our interpretation must be rooted in careful observation. And it yields important insights into the argument.

For example, everyone tends to understand that Part 2 of Genesis (chapters 12-50) zeroes in on a single family, a relatively small cast of characters. And following the literary divisions, we see which characters are given greatest prominence.

  • Gen 11:27-25:11: primarily about Abraham
  • Gen 25:12-18: primarily about Ishmael’s descendants
  • Gen 25:19-35:29: primarily about Jacob
  • Gen 36:1-37:1: primarily about Esau’s descendants
  • Gen 37:2-50:26: primarily about Joseph

By tracing that literary focus of each section, we see that there is one character who, despite having tremendous theological importance, has far less literary importance to the flow of the book. That figure is Isaac.

Part 1 Walkthrough

Since the first “generations” statement occurs in Gen 2:4, we see that Gen 1:1-2:3 serves primarily as an introduction to the whole book. In that introduction, God’s creative work establishes a pattern for human dominion of the earth. This pattern communicates that humanity realizes its potential when it illuminates, shapes, and fills the earth in God’s name.1

In the rest of Part 1, we see two cycles of human failure to realize this potential.

In the first cycle, Adam fails to adequately illuminate his wife regarding the instructions of God in the garden (Gen 2-3). He does not trust God’s word, but seeks to elevate himself to God’s position without submitting to God’s authority. Then Cain fails to shape the outer regions by putting things in the right categories (Gen 4). True/false, righteous/wicked, acceptable/repulsive, and life/death all get reversed as he wrestles with his brother out of jealousy and loses. Then the sons of God fail to fill the earth the way God intended, instead parodying the mandate by filling the earth with their own progeny of selfishness and impure or unnatural intermarriage (Gen 6:1-8).

This leads to a cosmic reboot. God judges humanity through a great flood (Gen 7), and he recreates the earth through a sequence of events parallel to the initial creation in chapter 1 (Gen 8). This results in a new mandate given to a new Man, working the ground in a more glorious garden—now a vineyard (Gen 9).

This launches the second cycle of failures. Instead of illuminating the world with God’s word, Ham seeks to seize control through his own vile plans and rebellion against authority (Gen 9:22-27). Instead of shaping the world in God’s name and for God’s glory, Nimrod becomes a mighty hunter (of men?) and shapes the world into his own kingdoms, for his own glory (Gen 10:8-12). Instead of filling the earth with more submissive worshipers, the sons of Joktan ideologically intermarry with Nimrod and try to fill the earth with the glory of their own name (Gen 10:25-30, 11:1-4).

This leads to a second cosmic reboot. God judges humanity by confusing their language, scattering them over the face of the earth, leaving their work unfinished, and refusing to even put their names into the narration of their judgment (Gen 11:5-9). Joktan ends up being cut out of the genealogy of God’s people, and his brother Peleg takes his place (Gen 11:16-19).

Summary of Themes

So chapter 1 prepares us to expect patterns and cycles. And the cycles reinforce both the priority of humanty’s creation mandate and their failure to live it out.

  • Failure #1 (Adam and Ham): rejecting God’s word and rebelling against his authority.
  • Failure #2 (Cain and Nimrod): murdering brothers out of jealousy or self-advancement.
  • Failure #3 (sons of God and sons of Joktan): defiling engagement with the world; being both in the world and of it.

We ought to ask how Part 2 will further advance these themes.

Part 2 Walkthrough

As noted above, Part 2 of Genesis consists primarily of three epic stories: the tales of Abraham, Jacob, and Joseph. In between, we have brief interludes showing the multiplication of the non-chosen seed, the unappointed brothers (first Ishmael, then Esau).

Abraham’s epic (Gen 11:27-25:11) shows us, though not without flaw, a man who trusts God’s word and submits to his authority. Abram “believed the LORD, and he counted it to him as righteousness” (Gen 15:6). Though not without flaw, Abraham is the positive foil (contrast) to the failures of Adam and Ham. He generally shows us what it looks like to love God with all our heart.

Jacob’s epic (Gen 25:19-35:29) shows us, though not without flaw, a man who wrestles with brothers and extended family, yet without resorting to insane jealousy or murder. Though Jacob typically gets significant negative press in recent generations, we must recognize God’s own assessment of him: “Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed” (Gen 32:28). He generally shows us, in contrast to Cain and Nimrod, what it looks like to wrestle our way through situations where the people around us are doing the wrong thing.

Joseph’s epic (Gen 37:2-50:26) shows us, by and large, a man who is thrust out into the world but remains unstained by it. He refuses to adopt the godless practices and hopelessness of the world around him, and he will not join the wicked in their attempts at self-glorifying world-domination. In the process, God blesses him with extraordinary influence, and a mighty reputation. He is the positive contrast to the sons of God and the sons of Joktan.

Conclusion

Genesis is a book of beginnings and new beginnings. The pattern of chapter 1 establishes an expectation of illuminating, shaping, and filling on the part of humanity, in submissive imitation of their Creator. But each time God starts over, his human creatures seem to find new ways of botching the affair.

That is, until the Lord makes a covenant with his chosen family. In his grace, he calls them to himself and empowers them to meet with (some) success.

The hope of Genesis is that the chosen people can, in fact, learn to honor him in the midst of a cruel world. They can love their God (illuminate), love their neighbors (shape), and make disciples of all nations (fill).

And each time they screw it up, it’s not the end of the story. God himself will find a way to make it possible for them to begin again. Then again (Gal 4:3-5). Then again (2 Cor 4:6-7).

Interpretive Outline

  1. God sets a pattern for humanity to illuminate, shape, and fill the earth in his name – Gen 1:1-2:3
  2. History of Failure – Gen 2:4-11:26
    1. Failure to illuminate and shape – Gen 2:4-4:26
    2. Preservation of the promise and failure to fill – Gen 5:1-6:8
    3. Judgment, new creation, and second failure to illuminate – Gen 6:9-9:29
    4. Second failure to shape and fill, second judgment – Gen 10:1-11:9
    5. Second preservation of the promise – Gen 11:10-26
  3. History of Success – Gen 11:27-50:26
    1. New creation: Abraham submits and believes (illuminates) – Gen 11:27-25:11
    2. Non-promise line of Ishmael attempts to shape and fill – Gen 25:12-18
    3. Jacob wrestles and prevails (shapes) – Gen 25:19-35:29
    4. Non-promise line of Esau attempts to shape and fill – Gen 36:1-37:1
    5. Joseph remains steadfast and changes the world (fills) – Gen 37:2-50:26

1. For a defense of this main point, see the comprehensive study of Genesis 1:1-2:3 in my book Knowable Word.↩

Applying Proverbs to the Right Situation

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A common piece of conventional wisdom is that “proverbs aren’t promises.” That is, that they are only true sometimes. Though well-intentioned, such principles are often misleading and unhelpful.

Tremper Longman has a more helpful way to fulfill the good intentions of such advice. He says of proverbs: “They are not true in every situation.” He then gives a number of examples showing how you can easily go wrong if you try to apply a proverb to the wrong situation.

So proverbs are not simply “sometimes true.” They are true in the situation intended by the proverb. And they are not true in other situations.

This is far more helpful and pastoral than causing people to question the validity of proverbs, as though they are simply rules of thumb, but you can’t really trust them. Longman’s examples are worth considering.

Check it out!

Teach Bible Study to a 2-Year-Old

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Child-twoI’ve stated elsewhere that we can teach OIA Bible study to anyone of any age.  It’s great to start ’em young.

Two-year-old children are terrific, not terrible.  They’re learning so much so quickly, and they’re ready to feast on the bread of life.  Jesus wants them with him (Matt 19:13-15), so let’s not get in the way.

How can you take advantage of this time of life?  I won’t give a comprehensive manual for parenting, but I hope to help you inspire these little ones to treasure God’s Knowable Word and learn to study it.

1.  Read Scripture

Believe it or not, Bible study involves the Bible.  God’s Word reveals his heart (2 Pet 1:21) and pierces ours (Heb 4:12).  It shapes us for glory (2 Tim 3:16-17).  And it wasn’t written just for adults (Eph 6:1-3, Col 3:20).

But sometimes we give our children a diet of caffeine-free, low-fat story book Bibles, and we neglect the nutritious, life-giving, spiritually fattening, satisfactorily scrumptious, obedience-empowering, grace-delighting Word of God.

Children’s Bibles are just great.  I like this one for two-year-olds (although sometimes it can use a stronger connection to the gospel).  But children’s story Bibles are supplements.  Not the meal.

Read the Bible regularly with your child or Sunday school class.

2.  Focus on observation

Young children notice much more than we think they do.  Just look at how much they imitate us.

While preaching a sermon last Sunday, I saw my two-year-old daughter copying my hand motions.  The accuracy of her gestures threatened my composure and confirmed my suspicions.  She catches far more than she lets on, and I’m in a position to hone her fledgling prowess.

Read just a few verses, and expect the children to notice stuff.  Ask them about what they heard and have them repeat the key details.  Then read a few more verses and repeat the process.

3.  Ask basic questions

It seems obvious, but it’s easy to neglect, especially if older children are also present.  I find myself often assuming the youngest child is “still a baby,” and I speak exclusively to the older children.  But the youngest needs practice, too.  “How many men did Jesus heal?”  “Why did he heal them?  Because they were _____ [sick].”  “How many came back to thank him [hold up one finger]?”

4.  Take advantage of the “Why” phase

By the time they reach 3 years of age, many children learn how to ask “why” and never turn back.  They ask it all the time.  Don’t be annoyed by it.  In fact, you can beat them to it.

“Why did Jesus die?  So we could have ______ [life].”  “Why do we need Jesus?  Because our hearts are ______ [sick].”

5.  Ask leading questions

It’s okay if your questions have obvious answers.  The repetition over time is more important than unique insight on the child’s part.  Young children excel at memorization, and asking the same questions over and over builds their foundation.

In our house, the mantra is: “How does God want you to obey?”  Answer: right away, all the way, and with a cheerful heart.

That’s followed by: “And why did Jesus die?”  Answer: so we could have life.

Every Bible study connects in some way to these two questions.

When it comes to training my children, I don’t want to be original.  I want to be useful.

6.  Give them Jesus

They need Jesus more than anything – more than Bible knowledge, more than life lessons, and more than good behavior.  Even at age two, children can learn that “Jesus” is usually the right answer to any question.

Question: What other ideas do you have?  What resources have you found helpful?

(Disclosure: the link above is an affiliate link, so if you click it and buy stuff from Amazon, you’ll help to support our site!)

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Reminder: Bible Reading Challenge Underway

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Here is a friendly reminder that we’re in the midst of our annual Bible reading challenge. (See the link for rules.) You have until March 31 to read the entire Bible.

If you complete the challenge, just let me know by completing the form below, and you’ll be entered into a drawing for an ESV Reader’s Bible, Six Volume Set, With Chapter and Verse Numbers or a one-volume reader’s Bible of your choice.

Just make sure you complete the form after you finish. Entries are time stamped, and those with a finish date after the date of submission will be deleted.

Mastering Book I of the Psalms

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After completing my annual speed-read of the Bible, I like to follow Joe Carter’s plan for how to change your mind. Carter’s plan is simply to select a book of the Bible, read it 20 times in a row, and then move on to another book and do the same. After following that plan for 3 years, I’ve covered 20 books of the Bible, alternating between shorter books and longer ones. This discipline has been the most effective practice I’ve ever followed to help me master these books.

And for most of 2020, I’ve decided to tackle the third-longest book of the Bible: Psalms. (I already covered the second-longest, Genesis, in 2017. The first-longest, Jeremiah, still glares at me threateningly from an undisclosed rendezvous in my future timeline.)

To help me grasp the book’s ebbs and flows, and to prevent too much sensation of swimming in molasses, I’ve decided to consume the book of Psalms according to its five subdivisions, called “books.” Most Bibles will put headings over those five books: Psalms 1-41, 42-73, 74-89, 90-106, and 107-150.

So for now, I’m reading only Psalms 1-41 repeatedly (about to finish my 11th repetition). After 20 times there, I’ll move on to Book II, and so on.

Image by Nathan Williams from Pixabay

The Data I’m Collecting

I’m creating a spreadsheet to help me analyze the psalms and the book’s larger structure. You can find the fruit of my labors here. (I’ll also post it on the blog’s Resources page, so you can easily find it in the future.)

On the spreadsheet, I’m tracking every ascription and description given for a psalm. I’m also tracking every psalm that uses the term “psalm,” “choirmaster,” or “selah.”

But besides such trivia, I’m also tracking which psalms are acrostics (where each verse or stanza begins with a subsequent letter of the Hebrew alphabet), what sort of poem each psalm is, which NT verses directly quote from each psalm.

And above all, I’m recording what I believe to be the main point of each psalm. My purpose in doing this is not to erase or ignore the nature of the poetry, which is typically intended to be felt and pondered and not merely reduced to a logical proposition. My purpose is simply to recognize that each psalm is profitable for teaching, correcting, reproving, and/or training in righteousness (2 Tim 3:16). And when I’m feeling especially discouraged about a particular sin that doesn’t seem to go away—to give a practical example—I would like the spreadsheet to help me remember the psalm whose primary purpose is to ask God not to discipline me in anger as my sin deserves. (In case you’re wondering, it’s Psalm 38.)

What I’m Gleaning

The biggest lesson for me so far is that the Psalms are clearly arranged with intention. This is no random assortment of devotional poems. The five books of Psalms have been set in their order to communicate a number of overarching themes designed to infect the prayer and worship of God’s people. To give only one example of the purposeful arrangement, notice how Book I has four psalms with an acrostic structure (marked in column H of the spreadsheet). No other Book has an acrostic, until Book V, which also has exactly four. This can’t be a coincidence.

For a brief, yet brilliant, take on the book of Psalms see the Bible Project video below. While I differ with them on a few details, I find their broad insight into the book quite stimulating. These guys are the ones who set me down the path of seeing the intentionality behind the book’s arrangement.

With respect to Book I, I was intrigued by the proposal that Psalms 15-24 make up an extended chiasm (a structure where the second half is a mirror image in parallel to the first half). As I have dug into these psalms myself, I can’t help but wonder whether the chiasm extends out all the way to Psalms 3-35. I’ve color-coded the parallel pairs in the spreadsheet.

Many commentators, not only those at The Bible Project, agree that Psalms 1-2 provide an introduction to the entire book. This introductions establishes a blessing on those who 1) hold fast to God’s Word and 2) submit to God’s King. I find it unsurprising that the center of the Book I chiasm consists of Psalms 19 & 20, which have the same pair of themes.

Not all proposed pairings are self-evident. But many are uncanny. For example, in Psalm 4, David asks God to answer him when he calls (Psalm 4:1), and in Psalm 34, David praises God for hearing him when he called (Psalm 34:6).

This leads to another insight I’ve gleaned, which is that there is clear movement over the course of the book. Each psalm, and even subsets of verses of a psalm, could be read or prayed in isolation as an act of worship (here are two examples). But at the same time, there is a broad movement over the course of the book that is worth following.

For example, consider only Book I. After introducing the main themes of the book in Psalms 1-2 (blessing on the one who trusts God’s Word and God’s King), the editor presents 39 psalms connected—with only one exception—to David. And in these psalms, we see a high percentage of laments and requests for help from persecution (19 psalms). Intertwined throughout are occasional psalms of praise or blessing (13 psalms). But most of the “praise” psalms even focus on praise for the opportunity to request help when life is tough (Psalms 9-10, 18, 21, 30, 33, 34, 40).

The first praise psalm (Psalm 8) is about how God set a human to reign as king over creation against God’s enemies. And the last praise psalm (Psalm 40) gives thanks for past deliverance in order to request further deliverance in the future (Ps 40:13-17). The rejoicing over past deliverance flows right out of the requests in Psalms 36-39. And the request for future deliverance sets up the Book’s final psalm (Psalm 41), which is as much a confession of faith as a lament over poor circumstances. “Blessed is the one who considers the poor! In the day of trouble Yahweh delivers him” (Ps 41:1).

Putting it together, we see the following flow of thought through Book I:

  • Blessed is the one who trusts God’s Word and God’s King – Pss 1-2
  • David was a king who trusted God’s Word through all sorts of turmoil – Pss 3-18
  • Center of chiasm: The king asks God to align his words with God’s words, and the people ask God to save the king – Pss 19-20
  • But David is not the end of the story. He has yet to be freed from oppression, sickness, and personal sin. He is not yet vindicated as the true Son of God. There must be something more – Pss 21-41

This leaves us wondering whether Book II might suggest what is that “something more.”