The reformers use restraint in their allegory.
Reformation Commentary on Scripture: Old Testament VII – Psalms
1-72
Editor: Herman J. Selderhuis
Publisher: IVP Academic (www.ivpress.com)
Pages: 561
In reading Old Testament
VII: Psalms 1-72, the latest in
the Reformation Commentary on Scripture
series, I am immediately faced with how psalms should be interpreted. In the
introduction, Editor Herman J. Selderhuis addresses what is meant by the
“literal meaning of Scripture.” The definition has changed over time. “Today by
the ‘literal meaning of Scripture’ we mean its meaning according to the
constraints of grammar, history and literary method,” he writes (xlvi).
Jacques Lefevre d’Etaples, the author of an influential
Psalter, saw a twofold meaning in the literal sense: the simple and the spiritual.
He defined the simple like the literal sense is defined today. The grammatical,
historical and literary aspects of the actual words of Scripture are the focus.
The spiritual seeks understanding in light of the full form and content of
Scripture. The two are distinguishable but inseparable. The simple is viewed as
serving the spiritual, which has priority. This is the approach affirmed by the
reformers. “Luther was particularly insistent that Scripture’s substance,
Christ, is the interpretive key for all
its words” (xlvii).
The reformers used this approach to evaluate the frequent
use of allegory. When it did not conform to the rule of faith it was rejected. On
the positive side, when it did not go beyond the bounds of Scripture it could
“not only enrich doctrine but also console consciences” (xlviii).
Selderhuis goes on to discuss the spectrum of views that
reformers had on this subject. Luther and his followers tended to quickly jump
to the spiritual meaning, whereas on the opposite end, Calvin spent more time
on grammatical and historical considerations before moving on to Christological
or ecclesial interpretations.
Today it seems like modern commentators tend to focus more
on the technical aspects and less on spiritual meanings. To some extent this is
probably a reaction against the abuse of allegory in the past. This trend can
lead to greater accuracy, but on the downside, modern commentaries may not be
as strong when it comes to connecting the material to Christ and the Church.
That is definitely not a weakness of this volume or any
others in this series. Every page is rich in meaning and application. Technical
considerations are in the background. The emphasis is on the spiritual meaning
of the psalms, which makes for excellent devotional reading, though it may be a
bit wordy at times.
One distinctive that I appreciate is a theology of
suffering. The doctrine of the reformers is cross-centered. We triumph in the
same way as Christ through love and sacrifice. We should not think it strange
if we are mistreated and experience trials. It is a comfort to know that this
is not unusual. Our exaltation is not fully realized here.
In contrast, a theology of glory, might lead one to
believe that pain and hardship are not normal. Taken to an extreme you
approximate a health and wealth gospel, where it’s all about prospering now.
Suffering is an anomaly, something to be avoided. It may even be seen as a sign
of God’s disfavor.
The reformers might think it strange and alarming that
such views could be seen as valid. In commenting on Psalm 5, Nikolaus Selnecker
writes, “In this life, things generally go well for the wicked; they flutter
about in great honor. They are powerful and rich; they also possess such names
and titles that intimate that they are holy, pious and honorable people. The
pious, however, and in fact the whole church of God, must suffer in this life
and we are subject to crosses on every side. They must also continue to bear
such names that intimate that they are unruly rebels and heretics among whom no
peace or order can be maintained. Now this is painful. And it causes great
offense and grieves the hearts and conscience of many pious, godfearing people
and teachers. Against this, we must arm ourselves not only with the Word or
with teaching with which we confront the godless, but also with somber,
incessant prayer to God, that he would rule and protect his inheritance—that
is, his church and believers—against false teachers, fanatical spirits and
tyrants” (46). Such is the depth found in the reformers.
Each psalm is reproduced in the English Standard Version
followed by a brief and helpful overview by the editor. The comments, which are
drawn from different ancient writings, are grouped in sections under a verse or
verses. Whether it is a verse or comment, each section has a heading that summarizes
the content.
Unlike more technical commentaries, some verses, phrases
and words are not specifically covered. Usually the commentator gives more of a
general sense of a passage. Those looking for detailed exegesis of every verse
will not find it here.
As I have said about some of the past volumes in the
series, this is worth reading just to get the comments of people like Luther
and Calvin. Those from lesser or unknown reformers are just as valuable. I
recommend all of these books. The perspectives here are unique, unlike what you
find elsewhere today.