INTRODUCTION
“Precious in the sight of the LORD is the death of his saints (Psalm 116:15).”
The Purpose of This Article
This article will present a critical review of C. Hassell Bullock’s Encountering the Book of Psalms: A Literary and Theological Introduction. In addressing its subject, this article will provide brief biographical information about the author and a summary of the book’s text. The article will conclude with an analysis of the book’s strengths and weaknesses. A lengthy discussion of the broader subject of the Psalms, which would be well beyond the scope and purpose of this article, will not be presented.
ABOUT THE AUTHOR
C. Hassell Bullock
Dr. C. Hassell Bullock holds the Franklin S. Dryness chair of Biblical Studies and is Professor of Old Testament at Wheaton College. Devout Presbyterian parents reared him in a Christ-centered home. The first of six children to attend college, he was accepted to what is now Samford University in Birmingham, Alabama, where he studied English Literature. After completing his undergraduate program there, Bullock attended seminary and graduate school where his work was concentrated in Old Testament studies.
His first academic position was a teaching job at the denominational college that is now Lee University. He spent four years at the college and then served as pastor for a year in a small church in Trussville, Tennessee. The remainder of his professional and ministerial career has been on the faculty of Wheaton College. He has written numerous professional articles and articles, and he has also written the book, An Introduction to the Old Testament Prophetic Books.
A SUMMARY OF THE TEXT
Part 1 – Chapters 1-3: Introduction, Interpretation and Structure
Introduction
Bullock’s introduction to the Book of Psalms is somewhat technical. He begins with brief treatments of the titling and nature of the book, its place in the Canon of Scripture, David’s authorship, the use of superscriptions, and musical accompaniment.
The book’s title, “Psalms,” comes from the Greek version of the Hebrew word for “song” (Bullock, 22). Although the book contains many songs, it also includes other literary forms such as poems, many of which are actually prayers (Ibid.). The Psalms is also a book of prophecy (Bullock, 23).
While modern scholars have questioned David’s authorship of the Psalms, Bullock argues effectively in favor of David having written a significant portion of the book (Bullock, 23-25) by pointing out that of the book’s one hundred fifty psalms, nearly half “actually carry the notation that David was the poet” (Ibid.). Bullock provides additional contextual support for David’s authorship from 1st and 2nd Samuel, 1st and 2nd Chronicles and Ezra (Ibid.).
Many, but not all of the psalms carry titles, which are also referred to as “superscriptions.” These superscriptions contain much relevant information and often include the author’s name, a description of the subject or purpose of the psalm, historical data or even musical instruments and melodies that were intended to accompany a psalm (Bullock, 24-34). While some superscriptions may have been added later, Bullock maintains that their worth is non-trivial (Ibid.).
Interpretation
In chapter two of his book, Bullock puts the Psalms in the proper context by drawing attention to the perspectives of the psalmist, the editor, the reader, the Apostles, and the critic. In the process, he explains some of the important literary devices used in the Psalms, such as parallelism and typology. But perhaps more importantly, he offers six principles for the student to interpret the Psalms. He suggests the student determine the speaker, the audience, the purpose, the emotion, the genre and patterns in the psalm to arrive at the most direct and comprehensive understanding possible.
Structure
On the structure of the Psalms, Bullock divides the work into five books. These five divisions, he suggests, help to unify the Old Testament canon, since they seem to be “an intentional allusion to the fivefold division of the Torah” (Bullock, 58). This and the frequent references in the Psalms to the law make “a theological statement about the place of the law in Israel’s religion” (Ibid.). The editorial process that resulted in the eventual canonization of the Psalms was evidenced by this historical fivefold division of the work and was likely completed by the third century B.C. (Bullock, 71).
Part 2 – Chapters 4-5: Use, Theology and History
Use
In Chapter four, Bullock shows that the Psalms have been an integral part of worship for both Christianity and Judaism down through the centuries. The fact that the Psalms are so extensively quoted in the New Testament bears witness to their importance in the life of the Christian church (Bullock, 89). As it did then, today’s Christian church publicly reads and sings the Psalms (Bullock, 96). In ancient and modern Judaism, certain psalms were and are read on specific days of the week and to celebrate various feasts and holy days (Bullock, 92-93).
Theology and History
Bullock states that the Psalms make “neither a systematic presentation of theology or history” (Bullock, 100). He also allows that a clear distinction between theology and history is difficult to draw from the psalmists writings, especially for “the Western mind” (Ibid.) since “In the Old Testament [the two] tend to blend into each other and form a single category” (Ibid.).
But, Bullock does mention the breadth of historical references contained therein by highlighting those references that regard the more important periods in Jewish history. Bullock arranges the historical passages in the Psalms into eight major thematic categories. Namely, those categories are 1. Israel and the creation (Ibid.); 2. the patriarchs (Bullock, 101); 3. the exodus (Bullock, 103); 4. the wilderness wanderings (Bullock, 110); 5. the conquest (Bullock, 112); 6. life in Canaan (Bullock, 114); 7. the monarchy (Bullock, 115); and 8. the Babylonian exile and return (Bullock, 115-116). He documents each category with a sampling of quotes.
Part 3 – Chapters 6-14: Literary and Theological Types
Literary Types
Psalms of Praise
In chapter six, Bullock begins with the statement “a case can be made on the basis of the Psalms that the purpose of human existence is to praise God” (Bullock, 122). Indeed, the Book of Psalms is perhaps best known for its powerful and beautiful praise of the Heavenly Father. Praise is a dominate theme in books 4-5 (Bullock, 132). The final verse of the final psalm, Bullock notes, is a call to praise (Bullock, 124). “Let everything that has breath praise the Lord. Praise the Lord (Psalm 150:6)!” Bullock, referring to Claus Westermann, indicates that the psalmist alternates between praise and lamentation, but that the even the latter implies praise since it appeals to the same attributes of God to which praise appeals (Bullock, 124).
Psalms of Lamentation
Bullock’s appraisal of the laments of the Psalms, which make up the largest category of psalms, presents the psalmists as frail, dependent upon God and quite human. Indeed, the psalms of praise, but especially the psalms of lament, are an “index to the spiritual personalities of the psalmists” (Bullock, 136), and provide a unique insight into their hearts and souls. On the cross, Christ in His own humanity lamented His separation from God (Bullock, 137).
In the end, even lamentation is, in a sense, a form of praise, since it acknowledges the virtues of God (Bullock 150). Bullock maintains that one should not linger too long in lamentation, even in permanent or desperate circumstances. For, should God not deliver the believer from torment or trouble, the believer should learn the contentment that leads to praise (Ibid.).
Psalms of Thanksgiving
In chapter eight, Bullocks explains that psalms of thanksgiving begin with the report of a crisis (Bullock, 153), and are completed with the report of its passing (Bullock 152). This type of psalm is distinguished from a lament in that the lament describes a present crisis and the thanksgiving describes one that has passed (Ibid.). Though there are psalms of corporate or “community” thanksgiving, it is the personal psalms of thanksgiving that show that “the Old Testament [has not completely] lost sight of the individual” (Bullock, 160) and that a personal relationship with a personal God is possible.
Psalms of Trust
“And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; And patience, experience; and experience, hope: And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Romans 5:3-5) These verses of Scripture sum up Bullock’s contention in chapter 9 of his book that psalms of trust are the direct result of previous successful experiences with God’s lovingkindness, protection, provision and deliverance.
“The occasion that provoked the statement of confidence” may not always be clear (Bullock, 166). But, what is clear is the fact that the declaration of trust regards a present or potential future circumstance whereupon the recollection of God’s past exploits may bring comfort and peace. Lauding the twenty third psalm as an example of this, Bullock quotes Patrick Miller who argues that the result of such consistent, positive experiences with God is often personal piety (Bullock, 171), which, itself, bears witness, as praise, to God’s manifold mercies and goodness.
Theological Types
The Earthly King
Bullock terms the psalms relating to King David and his office the “royal” psalms (Bullock, 178). These kingship-related psalms are generally grouped according to three criteria. A royal psalm must “(1) refer to the ‘king,’ (2) mention the ‘anointed one’ as a noun or make use of the verb, [and/or] (3) refer to David by name” (Ibid.). However, there are exceptions to these criteria. Some royal psalms indirectly describe certain aspects of kingship (Ibid.). Whether the criteria are direct or indirect, the royal psalms may be understood on two levels: historical and eschatological. The royal subject of this category of psalms may be understood as either David the historic, literal king or Jesus the eschatological, future King (Bullock, 182).
The Heavenly King
In chapter eleven of his book, Bullock defines the psalms regarding the Heavenly King or “kingship of Yahweh psalms” (Bullock, 188) by two criteria: the declaration “The LORD reigns” and “the reference to Yahweh as king” (Bullock, 189). He submits that the thematic emphasis on these psalms should be to more fully appreciate the importance of the transcendent and enduring kingship of God in the face and vacuum of a failed earthly “Davidic dynasty” (Bullock, 190). Bullock summarizes that Israel may rejoice in proportion to its comprehension of this spiritual truth no matter what their circumstances, nor however bleak they may in a moment seem.
Psalms of Wisdom
In chapter twelve, Bullock identifies two types of wisdom in the Book of Psalms: proverbial and reflective. Proverbial wisdom, he argues, is the same type of wisdom that is found in the Book of Proverbs. Proverbial wisdom presents truth in a concentrated manner with a clear application. Conversely, reflective wisdom, such as that contained in the Book of Job and the Book of Ecclesiastes, demands careful consideration and perhaps even meditation to discern its true meaning (Bullock 200).
Based on the criteria put forth by Hermann Gunkel, Bullock outlines six specific and varied classifications of wisdom literature: (1) proverbs, (2) instructions, (3) parables, (4) the “blessed formula,” (5) the implied teacher-student relationship, and (6) the “better sayings” (Bullock, 202). This “formal criteria” of style or structure and motif or theme is attributed to a study by Roland Murphy (Ibid.), and is contrasted with the “thematic criteria” that primarily relates to a psalm’s content.
Psalms Concerning the Law
In this chapter, Bullock approaches his subject somewhat differently. “The Torah psalms,” as Bullock refers to them in the strictest sense (Bullock 214), are only three in number: Psalms 1, 19 and 119. While he briefly discusses nineteen other psalms that deal “with the notion of the Torah” (Ibid.), he provides a lengthy discussion of the three strictly Torah psalms (Bullock, 218-226) and omits a chapter summary. Bullock also emphasizes personal piety as a hallmark of the psalmist and points to that piety as a force that shaped the Torah psalms (Bullock 217-218). In the inspired words of these psalms, God expresses His personality, declares His deeds and communicates His truth (Bullock, 216-217).
Imprecatory Psalms
Finally, Bullock concludes his work with a treatment of the “imprecatory” or “curse” psalms (Bullock, 228). These psalms are unique in that they record the psalmist’s railings and judgments against his enemies and his pleadings with God to do harm to them. Bullock sees a potential ethical dilemma in his understanding of these Old Testament writings in light of New Testament theology (Ibid.). He offers several potential solutions to this perceived ethical problem. But, ultimately, he carefully backs away from any strong position that might undermine the integrity of the whole Bible, preferring a more balanced, unified view of the Old and New Testaments as a single package that reveals God in His transcendent wisdom and divine providence (Bullock, 230). Bullock notes C. S. Lewis’ observation that, far from revealing any impiety in the heart of the psalmist, a greater concern should be “the absence of indignation” which might point to “the decline of righteousness and moral conviction” (Bullock, 237).
CONCLUSION
Strengths
Bullock selected Psalm 116:15, the verse included in the introduction of this article, to make a statement about his view of the Book of Psalms, namely, that the Psalms come nearer a personal experience with our Lord than can little else short of death.
Bullock’s work is a thorough, well-organized, methodical and in-depth introduction to the Book of Psalms. The strategic use of chapter outlines and objectives, study questions, key terms and charts are very helpful. Bullock clearly has a profound sense of reverence and a deep affection for the Psalms. He sees a richness and purpose that is likely lost on the casual Bible reader. His pragmatism is refreshing.
While Bullock presents a strong case for the veracity and inspiration of the Psalms and their support of many other Old Testament passages, he gives ample voice to the opposing views of the form and textual critics. Bullock is effective in making good use of notable scholars such as Augustine, Bonhoeffer, Calvin, Lewis and Luther, to name a few, quoting them to bolster his points and to show that his positions are well within the realm of accepted Christian thought and orthodoxy. Overall, the book is a fine example of biblical scholarship, and it should be regarded as an excellent foundational text for any introductory course on the Book of Psalms.
Weaknesses
The book’s weaknesses, if they may be called weaknesses, are few. More space could have been given to Bullock’s personal insights and reflection and less given to technical matters such as the organization of the psalms into various categories and subcategories. At times, the text tended to wander off into minutiae not directly related to the purpose stated in its subtitle: “a literary and theological introduction.” Criticism beyond these few points would be trivial.
