BELCHER’S
APPROAH TO THE PSALMS
Belcher has a Christological approach to the Psalms. He
discusses the fact that Jesus opened the Old Testament Scriptures to the
disciples on the road to Emmaus, and later to the rest of the disciples. Christ
uses the word “all” in relationship to the Old Testament. “And beginning with
Moses and all the prophets, He explained what was said in the Scriptures concerning
Himself” (Luke 24:27). “Thus Jesus himself gives the divine authorization for
reading all the Old Testament in reference to him.”[1] God had a plan and a
purpose that was laid out in the Old Testament. It was not always easy to see
depending on how it was approached. The Jews expected a Messiah that would
deliver them on a physical and economic level not a spiritual level. “They
expected that when the true son of David would arrive, God himself would reign.
It would mean the rule of God’s justice, liberation of the oppressed, the
restoration of peace among humankind and in nature itself.”[2] Belcher points out that
“the Old Testament is not fully understood until it is read in light of its
fulfillment in Jesus Christ.”[3] There are Psalms that are
considered Messianic, but the New Testament refers to many more than just these
particular Psalms, and Christ included the Psalms in Luke 24:44 where He states
that “everything must be fulfilled in the law of Moses, the prophets and the
Psalms.”
Belcher has a strong, well organized book. He discusses
both Luther’s use of Christological interpretation and Calvin’s historical
interpretation of Psalms 1. He give a concise look at three ways the Psalms can
be interpreted which are the historical-critical, literary-critical, and
historical-grammatical which he appears to prefer.
STRENGTHS AND WEAKNESSES OF BELCHER’S
APPROACH
There is no doubt
that Belcher has a deep love and respect for the Scriptures. His view of divine
authorship is very clear to the reader. He shows the reader how to find Christ
in the Psalms. The strength of the book is felt in its organization, and the
fact that he goes through many Psalms giving to readers the benefit of his
expertise. He shows the reader how to approach a Psalms through the genre, because
this opens the meaning of the Psalms. Belcher maintains his technique
throughout the book. This should allow any reader to be able to use his
technique on any Psalms.
There is at times a problem relating Christ to a Psalm,
and in fact the reader must be flexible to be able to find Christ in every
Psalm. Christ is the life of the Scriptures. He flows through it. Psalms 1 is a
good example of the difficulty that can arise. Calvin points out that, “It is
appropriate to conclude that ‘the man’ who is blessed because he meditates on
the law of God refers to any Israelite.”[4] Luther “in his
interpretation of Psalm1:1 he sets forth that the literal sense Jesus Christ made no concessions to the design
of the Jews. The allegorical sense is
related to the church, which means that the holy church did not agree to the
evil designs of the Jews against Christ.”[5]
ANALYSIS OF PSALM 45
Psalm 45 is one of the royal Psalms. It is a royal wedding
song that extols marriage, and if the reader looks at verses 6-7 and compares
them with Hebrew 1:8-9 the reader would find a repetition of this thought. “But
to the son he says: your throne, O God, is forever and ever; A scepter of
righteousness is a scepter of Your kingdom” (Hebrews 1:8). The words ‘Your
throne,
O God’ begins to lead the
reader into a picture of the Messiah. His throne is forever and ever. The
scepter was a representation of power and authority. The Messiah has a scepter
of righteousness which is the scepter of his kingdom. In Genesis 49:10 we find
Jacob’s last words prophesying of the Messiah that will come through the tribe
of Judah. “Until Shiloh comes; And to him shall be the obedience of the people”
(Genesis 49: 10b). The definition for Shiloh as found in Strong’s Exhaustive Concordance says, “An epithet of the Messiah.”
The Roman soldiers mocked Christ by giving Him a scepter of a reed. Matthew
27:29b says, “and a reed in His right hand. And they bowed the knee before Him,
and mocked Him, saying, Hail, King of the Jews!”
The word God according to Strong’s Exhaustive Concordance says that it is Elohim which is a
plural of eloha. “gods in the ordinary sense; but spec. used …. of the supreme
God;
“Therefore God, Your God,
has anointed You With the oil of gladness more than Your companions” (Psalms
45:7b). This would appear to speak of the king as God, and then we see God the
Father and God the Son who was anointed by the Father. This declares the deity
of Christ. The anointed one refers to Christ the Messiah, and the bride is the
church. She has left all relationships behind, and has become part of the
king’s family. Revelations 19: 7-8 speaks the bride of Christ. The bride of Christ is resplendent in gold.
Psalms 45 is a beautiful depiction of the relationship
between Christ and the church. The institution of marriage is to give a picture
of Christ relationship to the church. A man and wife should be as one with
their energy given to the same things. The church is to further God’s Kingdom
here on earth. The kingdom of heaven is within us, and we are His
representatives here on earth.
ANALYSIS
OF PSALM 22
Psalms
22 is a lament Psalm that ends on a note of triumph. This Psalm shows David in
his distress, but it is prophetic also. At points the reader becomes aware of
the similarities with Christ’s crucifixion. “My God, My God, why have you
forsaken me? Are familiar words that haunt us and remind us of the costly
salvation Christ achieved through the cross.”[6]
David’s cry to God in his distress brings us to the cross and then Christs’
resurrection. David walked with God, and was a man after his own heart. In this
Psalm he reaches through generations to express not only his distress in the
present, but the distress of a future descendant. We can read in Matthew 27:26
and Mark 15:34 the same words that begin this Psalm. “And about the ninth hour
Jesus cried out in a loud voiced, saying, “Eli, Eli, sabachthani?” That is, My
God, My God, Why have you forsaken me?” This Psalm is a reference to both David
and Christ.
This Psalm gives a
description of the suffering that ends in death. It reminds us that Christ
said, “I thirst” (John 19:28). Acts 2:
30-33 speaks of David as a prophet who spoke of Christ. “Five phrases are used
to describe how others view the psalmist: reproach, despised, ridicule, shoot
out the lip and shake the head.”[7]
“Not only does the psalmist cry out to God with
unparalleled expressions of pain and loss (verse 1), but the writer also expresses
hope in something close akin to resurrection (verses 29-30). Thus, Psalm 22 is
appropriate for the hope that accompanies Jesus' passion as well as the grief.
It anticipates a vision of God who holds the believer even after death that
will only be expressed fully centuries later.” [8]
Richard P. Belcher
Jr. The Messiah and the Psalms. (Ross-Shire,
Scotland: Christian Focus Publications, Ltd., 2006), 33.
Creach, Jerome. Commentary on Psalms. St. Paul,
Minnesota: Luther Seminary, 2012). http//www.workingpreacher.org/preaching
.aspx
Wright,
Christopher R.H.. Knowing Jesus Through
the Old Testament. (Downers Grove, Illinois: Intervarsity Press, 2014), 19.
[2] Christopher J.H. Wright. Knowing Jesus Through the Old Testament. (Downers Grove, Illinois: Intervarsity
Press, 2014), 19.
[3] Richard P. Belcher
Jr. The Messiah and the Psalms. (Ross-Shire,
Scotland: Christian Focus Publications, Ltd., 2006), 33.
[4] Ibid.,
18.
[5]
Ibid., 16.
[6]
Ibid., 116.
[7]
Ibid., 168.
[8] Jerome Creach. Commentary
on Psalms. St. Paul, Minnesota: Luther Seminary, 2012). http//www.workingpreacher.org/preaching
.aspx
