Wenham Outlines Law in Psalms, Part 1

Gordon J. Wenham. 2012. Psalms as Torah: Reading Biblical Song Ethically. Grand Rapids: Baker Academic.

Review by Stephen W. Hiemstra

If you have ever thought of the Psalms as mysterious, you are not alone. The structure and the content of the Psalms can mystify. While no one would quibble over the majesty of passages like:

“The heavens declare the glory of God, and the sky above proclaims his handiwork. Day to day pours out speech, and night to night reveals knowledge.”(Ps 19:1-2 ESV)

But what do you make of:

“O daughter of Babylon, doomed to be destroyed, blessed shall he be who repays you with what you have done to us! Blessed shall he be who takes your little ones and dashes them against the rock!”(Ps 137:8-9)

Postmodern readers are unlikely to hear such passages advocating child smashing as anything less than praying for God to commit war crimes. So, the Psalms clearly mystify us.

Introduction

Gordon J. Wenham’s Psalms as Torah: Reading Biblical Song Ethically sets forth these objectives:

“It is the ethic taught by the liturgy of the Old Testament, the Psalter, that is the focus of this book. The psalms were sung in the first and second temples, and in the subsequent two millennia they have been reused in the prayers of the Jewish synagogue and the Christian church. As we will see, the psalms have much to say about behavior, about what actions please God and what he hates, so that anyone praying them is simultaneously being taught an ethic.”(1-2)

Wenham goes on to explain:

“This book, then, is an attempt to begin to deal with a blind spot in current biblical and theological thinking. I have called it Psalms as Torah out of my conviction that the psalms were and are vehicles not only of worship but also of instruction, which is the fundamental meaning of Torah, otherwise rendered ‘law’. From the very first psalm, the Psalter presents itself as a second Torah, divided into five books like the Pentateuch, and it invited its readers to meditate on them day and night, just as Joshua was told to meditate on the law of Moses (Ps 1.2; Josh 1:8).” (7)

This relationship between the Psalms and the Pentateuch proved interesting to me and motivated my purchase of this book.[1] 

Background and Organization

Gordon J. Wenham studied Old Testament (OT) at Cambridge University and has worked also at King’s College London, Harvard University, and in Jerusalem at the Ecole Biblique and the Hebrew University. He is the author of OT commentaries on Genesis, Leviticus, and numbers, and several other theology books.[2]

Wenham writes in ten chapters:

  1. Jewish and Christian Approaches to the Psalms
  2. Critical Approaches to the Psalms
  3. The Psalter as an Anthology to be Memorized
  4. The Unique Claims of Prayed Ethics
  5. The Concept of the Law in the Psalms
  6. Laws in the Psalter
  7. Narrative Law in the Psalter
  8. Virtues and vices in the Psalter
  9. Appeals for Divine Intervention
  10. The Ethic of the Psalms and the New Testament (vii)

These chapters are preceded by several prefaces and an introduction. They are followed by conclusions, a bibliography, and several indices.

Memorizing the Psalms

A key insight that Wenham offers is the effect of memorization and putting the Psalms to music on ethical teaching. In my own case, I can remember memorizing Psalm 23 and Psalm 100 many times through the years, even in different languages, and I prayed Psalm 8 daily as a centering prayer for about 10 years. I used to joke, be careful what songs you sing because once you get Alzheimer’s, they are the last thing that you forget—you don’t want to leave this world singing the Oscar Mayer Wiener jiggle!

Wenham notes that many Psalms are written in the first person. Repeating such psalms in prayer or song accordingly is like repeating a vow before God, yourself, and others. He writes:

“If we praise a certain type of behavior in our prayers, we are telling God that this is how we intend to behave. On the other hand, if in prayer we denounce certain acts and pray for God to punish them, we are in effect inviting God to judge us if we do the same. This makes the ethics of liturgy uniquely powerful. It makes a stronger claim on the believer than either law, wisdom, or story, which are simply subject to passive reception: one can listen to a proverb or a story and then take it or leave it, but if you pray ethically, you commit yourself to a path of action.”(57)

Because many of us grew up singing hymns and liturgy inspired by Psalms, this tradition helped insulate us from less reflective and negative influences that seem so pervasive today—it’s not just the Oscar Mayer Wiener commercials.

Assessment

In part 1 of this review, I have given an overview of Wenham’s argument. In part 2, I will look more closely at some of his arguments, especially the innovative form that law takes when presented in the Psalter. I will also go over his view on the precatory psalms, such as Psalm 137 cited above.

Gordon Wenham’s Psalms as Torah: Reading Biblical Song Ethically is an unusually clear guide to reading and understanding the Psalms, which should be interesting to any serious believer wanting to deepen their faith. I suspect that scholars will be citing this work for a long time.


[1]In seminary I did word studies in seminary to track this very relationship and found relatively few direct citations of the Ten Commandments or of Moses because some liberal scholars have alleged that the Pentateuch was a later development contrived by Israelite kings, such as David, to invent an ancient history that did not exist. Why? If Moses did not exist, he could not have authored the Pentateuch and various provocative prohibitions. Likewise, the miracles surrounding the creation of Israel, which liberal dispute, could not have been real. 

[2]https://en.wikipedia.org/wiki/Gordon_Wenham.

Wenham Outlines Law in Psalms

Also see:

Thompson: Paul’s Ethics Forms Community

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

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