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Exegetical Theology: Reading the Psalms Together—Psalms 1-2; 18-19; and 118-119
While the themes found in Psalms 1 and 2 can easily be found in many of the words and verses of the Psalms, the view from 30,000 feet shows the imprint these psalms have made on the Psalter as a whole. Here the work of O. Palmer Robertson will serve as a useful guide.[1]
Robertson’s argument runs as follows: The twin themes of Torah/Word of God (Ps 1) and King/Messiah (Ps 2) are found at key junctures in the book of Psalms. Robertson writes:
Not only as psalms that introduce the whole book of Psalms, but also as introduction to a significant element in the structure of the Psalter, these two psalms join each other in a symbiotic relationship. Subsequently, the coupling of a Torah psalm and a messianic psalm provides internal structuring within the two largest books of the Psalter. In Book I proper (Pss. 3–41), messianic Psalm 18 is coupled with Torah Psalm 19 at the major point of transition within the book. Materials regarding Torah and Messiah are treated differently in Book I before and after these two transitional psalms, as will be seen later. In a similar way, messianic Psalm 118 coupled with Torah Psalm 119 in Book V (Pss. 107–150) provides structure for the largest and concluding book of the Psalter. Significantly different groupings of psalms appear before and after these two pivotal psalms in Book V.[2]
From the viewpoint of Psalm 1, therefore, every part of the Psalms is to be understood as inspired teaching from God. Psalm 19 expands on Psalm 1 with its praise of Torah and its various synonymous expressions in verses 7–10, each of which occurs multiple times throughout the Psalter, with at least twenty different psalms containing at least one of these phrases. Though these synonymous expressions for Torah occur throughout the Psalms, it is only in Psalms 19 and 119 that are all six expressions found, further underscoring the close connection between these three Torah psalms. Psalm 119 builds to a culmination of what Torah is all about as the third and final Torah psalm, in which 16 of the 22 stanzas contrast the lifestyles of the righteous and the wicked.
Psalms 2, 18, and 118 also develop four major themes, which are indeed found all over the Psalter but especially in these three psalms: 1) the kingship of Yahweh over all the nations; 2) the locale of his rule in Mount Zion; 3) the permanent establishment of the Davidic dynasty; 4) the merger of Yahweh’s throne with David’s throne. Psalms 18 and 118 in particular both deal with the Lord giving victory to his king, blessing for the righteous, deliverance from death, and focus on the king or the Lord’s anointed.
Robertson argues that between Psalms 2 and 18 no mention is made of the messianic-kingship terminology such as the “king,” the Lord’s “Anointed,” and Yahweh’s “Son.” However, the concluding verse of Psalm 18 states that the Lord shows mercy to his Anointed King (Ps 18:50). Then follow five kingship psalms (Pss 20-24) after the Torah/Messiah grouping of Psalms 18-19. In a similar way, in Psalms 3-17 there is only one reference made to Torah (Ps 10:5) and teaching; yet once the theme of the Torah of the Lord is taken up in Ps 19, the Torah of the Lord and other synonymous expressions from Ps 19 start to occur more regularly.
Thus Psalms 1-2 with their twin emphases on Torah and Messiah set up the thematic structure for the rest of the psalms that follow. In your reading of any of God’s songs found in the Psalter, don’t forget to glance back at Psalms 1-2 to see the light they shine on God’s Son and his Word as the only way and the only refuge for God’s people.
Prof. Andrew Hussman serves as professor at Luther Preparatory School.
[1] O. Palmer Robertson, The Flow of the Psalms: Discovering Their Structure and Theology (Phillipsburg, NJ: P&R Publishing, 2015).
[2] Robertson, Flow, 54.
Systematic Theology: Jesus does not demand a specific way water is applied in baptism.
Wasn’t Jesus immersed in the Jordan River? Doesn’t the word “baptize” mean “immerse”? Many believe immersion is necessary for baptism to be valid. What does the Bible say about how water must be applied in baptism?
The Greek word used is βαπτίζω. It denotes a cleansing or washing, but does it demand immersion? Many Christians insist it does. But what does the Bible say?
Consider Mark 7:4, which uses the word βαπτίζω to speak of the washing of not just cups and pitchers but also kettles—and even dining couches too, according to one reading. It would be strange if βαπτίζω exclusively meant “immerse”—no one immersed whole kettles and dining couches. The meaning of βαπτίζω can’t be “immerse” in Luke 11:38 either. If it were, this would mean that the Pharisees were thoroughly drenched before every meal.
And what can we learn from the examples of Holy Baptism in the Bible? Must those involve immersion? Consider two baptismal events:
In Acts 16 Paul is imprisoned. At midnight an earthquake breaks the doors down and loosens the prisoner’s chains. The jailor plans suicide, afraid of what would happen if he lost his prisoners. Paul cries out to prevent this. His jailer asks about his eternal need. Paul shares the gospel, and Paul baptizes the jailer and his family. The next morning Paul leaves the prison. Philippi does not have a river or lake within the city. Is it plausible for Paul, Silas, and the jailer’s family to leave the prison campus between midnight and daybreak for this baptism?
Thousands are baptized on Pentecost. Jerusalem has no river or lake. At this time of year the ravines are dry. Jerusalem’s water source is the Gihon Spring in East Kidron. This intermittent spring’s frequency varies. How could thousands be immersed in this city? Would the authorities let so many Christians bathe in the city’s water source? The Jordan River would be the closest body of water capable of immersing such crowds in water and that is over 20 miles away. A natural reading would assume water must have been poured or sprinkled on Pentecost.
The Church stands against the gates of hell. Where are those who insist on immersion in the Church’s history? The Didache, a catechism believed by many to be written before the temple’s destruction, explicitly considers baptisms by pouring valid.[1] Baptisms by pouring are not condemned in writing by any Christian group until 1611, far later than baptismal regeneration or infant baptism are first condemned.[2] If immersion were necessary for a baptism to be valid, this gap in history must be reconciled with Jesus’s promise that the Church will stand against the gates of hell and carry out the great commission until Jesus returns in glory.
Rev. Patrick Freese serves as pastor at Trinity Lutheran Church in Abita Springs, LA.
[1] The Didache, trans. J. B. Lightfoot (Boston: Wyatt North Publishing, 2010), EPUB, 30-31.
[2] The first Christians to insist on immersion in writing are the English Baptists. You can read their confession here: https://archive.org/details/bim_early-english-books-1475-1640_a-declaration-of-faith-o_helwys-thomas_1611/page/n19/mode/2up.
Historical Theology: Teaching Church History, Part 4: Church History Is Digestible
Objection to teaching church history #3: “There’s too much to cover! Where would I even start? It would take too long.”
The sheer amount of content can certainly feel overwhelming, especially if you’ll be teaching church history for the first time. But you already make thoughtful pastoral decisions about what and how to cover the vast scope of Scripture. You can apply those same skills and experience to determine what portion of church history and what method of teaching it will be most beneficial to your people. Here are some things to keep in mind:
Break it down into bite-sized pieces.
In addition to being so extensive, church history is probably brand new to the majority of your people. No matter how much of church history you plan to cover, break each lesson up into a different era or specific focus. Don’t dumb it down but trim it down. Cut out unnecessary information (as interesting as it may be!) and concentrate on events that clearly demonstrate the big movements of each era.
Stay focused on your primary goal.
It’s ok if your people don’t remember which heresies were condemned at which councils or the names of any of the church fathers. What you really want everyone to remember and be able to apply from that study is the daily and eternal importance of the person and work of Jesus Christ. Focus on the big picture and make resources available for anyone who would like to dig deeper on their own. Doing so will keep your church history class from becoming too long while allowing for spiritual depth.
Provide structure and consistency.
Church history can be messy and convoluted, and much of it may be brand new to your people. A familiar format with a repeated emphasis on key themes will help your people more easily engage with new material each week. For example, I spent the first twenty to thirty minutes of each class walking through a timeline of fourteen events, then used the remaining time to discuss second-person scenarios in six categories: Scripture & Canon, Doctrine & Heresy, Worship & Liturgy, Leadership & Church Order, Mission & Persecution, and Discipleship & Daily Life.
Fit it in with what you’re already doing.
How do you normally determine what you’ll teach? Do you take suggestions, consider what your members are dealing with, or fit your classes with the season of the church year? Then do the same with church history. If you could use a premade class for a busy ministry time or don’t think you have the time or knowledge to write your own church history class, the WELS 175th Bible Study is available for free, and I’ll share the class I recently wrote and taught with you next month. Take one of these resources and adapt it to fit your style and setting.
Teaching church history doesn’t have to be overwhelming. Keep it simple, structured, Christ-centered, and consistent, and then enjoy digging into the story of God’s grace with your people!
Rev. Nathanael Jensen serves as pastor at Cross of Christ Lutheran in Las Cruces, NM.
Practical Theology: Old Testament Stories in the Pastor’s Hands, Part 3
From a young age, the stories we are told shape how we understand the world and identify our place in it. As Christians, Old Testament narratives are an essential part of that foundation. Learning to tell them well gives your members a biblical “map” for how to view their own lives and how to consider their own life stories within God’s larger story.
These Old Testament stories are filled with a sense of collective identity, purpose, and trust in God’s control—something compellingly relevant to God’s people in any age. The Old Testament is the history of God’s actions among God’s people in God’s world! Trust, against the hubris of presentism, that this map is precisely the guide we need right now.
We live in an age that remembers very little. Studies consistently reveal widespread ignorance of basic facts of history. Detached, isolated, and stuffed with trending short-form content, our people often feel lost. Our youth struggle as much as ever with identity and purpose. Telling Old Testament stories is a biblical antidote: it reminds people of their place in God’s unfolding plan and anchors them in the story of redemption that culminates in Christ.
When you share these stories, you give your members a map to see where they’ve come from. They can trace God’s faithfulness across generations, follow the paths of sin and mercy, and recognize that every story points forward to Christ. Their journey is part of this story too, and they walk in faith surrounded by a great cloud of witnesses. This is their rich heritage and purpose: to continue carrying forward the Gospel promise.
For me personally, the map of Old Testament stories has been a guide in moments of impatience or frustration. Abraham’s long wait for a son, Ezekiel’s difficult sign-acts, Moses in the wilderness, Hannah’s dedication of Samuel—they show me that I have nothing to complain about and that my pastoral work is a small but meaningful part of this great route of salvation in Christ.
Practical steps this month:
- Use an Old Testament story as an introduction to a sermon or preach on an Old Testament text and use the first 5–7 minutes to simply tell the story.
- Practice setting the scene of your Old Testament stories by embedding it in the larger narrative of Scripture and preparing a clear route to Christ.
- Read an article on storytelling tactics. Which tactics can you apply to Old Testament storytelling?
Rev. Peter Schlicht serves as pastor at Good Shepherd Lutheran Church in West Bend, WI.