Theological Commentary on the Psalms

Jason Byassee 

Psalms 101—150.
Brazos Theological Commentary on the Bible.
Grand Rapids: Brazos, 2018.
Available at Baker

By Jill Firth

The Brazos Theological Commentary series seeks to “rehabilitate our exegetical imaginations” (xiv). The series is based on the Nicene tradition “in all its diversity and controversy” in the awareness that the “pedagogy of a doctrinally ruled reading of scripture characterizes the broad sweep of the Christian tradition” (xii). It encourages an ecumenical and post-critical approach. The commentators are thinkers in the Nicene tradition rather than biblical scholars.

Jason Byassee teaches homiletics and Biblical hermeneutics at Vancouver School of Theology. His dissertation on Augustine’s commentary on the psalms was published as Praise Seeking Understanding (2007). Byassee’s current commentary engages patristic, Jewish, Reformed and modern interpreters, including some women and majority world voices. His main conversation partners are Augustine, Chrysostom, Luther, Spurgeon, Robert Alter, Adele Berlin and Marc Zvi Brettler, and selected commentaries. Byassee’s commentary is written from the point of view of a preacher who is keen to form people in faith and love. He offers a ‘christologically maximalist” interpretation, while also attentive to blessing Israel (xxii-xxiii). The commentary covers Psalms 101—150, minus Psalm 119, which will be published in a separate volume.

Psalm 110 is an example of Byassee’s approach. In verse 1, he deftly notes the danger of adoptionist interpretation, and brings out the ancient near eastern imagery of enthronement, then turns to New Testament uses of the psalm as “mini-commentaries” which are a guide for Christians in reading Psalm 110. Byassee examines Jesus’ quotation of Psalm 110.1 in the discussion of his identity with the Pharisees (Matthew 22.41-45), in conversation with Augustine and Maximus of Turin, then considers references in Acts and the epistles to further explicate Jesus’ session at God’s right hand. Verse one has been thoroughly treated in 4 pages of commentary. Christ’s rule is examined in verse 2, in conversation with Justin Martyr and Augustine. While the details of the first part of verse 3 are difficult to understand, Byassee canvasses a range of interpretations from Hossfeld and Zenger, Alter, and Kraus, before noting that it is clear that the people are eager to follow the Lord. Difficult passages “should remind us that the God we talk about is beyond all human words—even easily translatable ones,” but there is always plenty to say about God. Some humility from preachers in the face of difficult texts might be beneficial to their hearers. Verse 4 draws a couple of pages of discussion on the identity of Melchizedek, in conversation with interpreters including the writer to the Hebrews, and ends with a celebration of Jesus’ eternal intercession for his people. Verses 5-7 return to the warrior themes of verse 2. A range of interpretations are canvassed using a question format: “Could this be a reference to the Gihon Spring? … Is it an act of hostility to drink another people’s water?” The final paragraph examines figural readings in both New Testament and Augustine, concluding with a brief reference to Christ’s crucifixion.

Byassee succeeds in his goal “to bring delight in God” to his readers. He provides a warm and encouraging read that offers excellent models for preaching through Psalms 101—150. The treatments are not overly detailed (Byassee estimates 140 words per verse), but each provides a thoughtful theological conversation with other biblical texts and with ancients such as Cassiodorus, reformers like Martin Luther, and modern writers including Emmanuel Katongole, Marilynne Robinson, and Fleming Rutledge. The christological and Jewish-friendly reading provides a valuable strategy alongside other approaches. Readers will find many treasures in its pages.

Jill Firth is a lecturer in Hebrew and Old Testament at Ridley College in Melbourne, Australia. She is writing on Psalms and Jeremiah.