Students of the Bible should learn to understand Scripture on its own terms. One of the most important steps in this process is to recognise that the Bible contains several different kinds of literature.
In this series, we are considering five distinct genres that are found within the sixty-six books of the Bible: Narrative History, Legal Documents, Letters, Poetry and Apocalyptic Literature. In this fourth article of the series, we will concentrate on poetry.
There are, of course, various kinds of writing that fit into the overarching genre of biblical poetry. When we talk of scriptural poems, it is likely that most people bring the Psalms to mind. However, the books of Job, Proverbs, Ecclesiastes and Song of Solomon are also almost entirely poetical, while much of biblical prophecy is also found in poetic form. For example, all but the first verse of Micah’s prophecy is in poetic form.
When considering Hebrew poetry, it is important to understand an underlying principle: unlike much poetry in the English language, Hebrew poetry does not revolve around rhyme and meter. Rather, it employs a literary device known as parallelism, where phrases or statements are compared and contrasted within a small segment of the poem, creating a rhythmic effect and emphasising the teaching point.
The lack of reliance upon rhyme ensures that nothing gets lost in translation; Bible readers can enjoy the poetry fully, regardless of the language in which it is written. Perhaps in this we can observe the Holy Spirit’s guiding hand, ensuring that every part of the inspired Word remains entirely relevant to each child of God.
There are several types of parallelism, but for this article we will concentrate upon three basic examples: synonymous, antithetical and climatic parallelism.
Synonymous parallelism is when the second line of a poetic couplet repeats the idea expressed in the first one. An example of this may be found in the opening words of the second Psalm:
“Why do the nations rage,
And the people plot a vain thing?”
(Psalm 2:1).
Here, the initial statement is restated in a slightly different way, thus adding emphasis to the point.
By contrast, antithetical parallelism places two opposing statements side by side, as in the conclusion to the first Psalm:
“For the Lord knows the way of the righteous,
But the way of the ungodly shall perish”
(Psalm 1:6).
Such use of contrasting assertions ensures an emphatic and memorable ending to the opening Psalm.
Finally, climatic parallelism is when the second half of the couplet heightens what has just gone before, by reaffirming the thought, and adding a concluding statement. A good example of this is seen in Psalm 96:
“Give unto the Lord,
O kindreds of the people,
Give to the Lord glory and strength”
(Psalm 96:7).
Thus, the final line both reaffirms and enlarges on the thought expressed in the first line. Readers are left in no doubt about the exact things they are to “give unto the Lord”: the God of Israel is to have “glory and strength” ascribed to Him.
Alongside its undeniable beauty, biblical poetry brings with it an interpretative challenge. Generally, to avoid misrepresenting a text of Scripture and giving the opportunity to introduce false teaching, one must ascribe a literal meaning to what has been read, having considered the grammatical construction of the sentence and its historical context. Such an approach is referred to by theologians as literal-grammatical-historical hermeneutics and is the method employed by Bible scholars who uphold the truth of Scripture and its divine inspiration.
However, biblical poetry is not always meant to be taken literally. For example, when the psalmist speaks of the Lord covering us “with His feathers” and providing a refuge for His children “under His wings” (Psalm 91:4), he is obviously employing a metaphor. To read this and conclude that God has feathers and wings would be to entirely misunderstand what is being said. This makes the poetic portions of the Bible among the most difficult to interpret.
Nevertheless, the same Holy Spirit who inspired the text indwells every true disciple of the Lord Jesus Christ. And it is the Spirit who enables us to understand what He has moved men and women in ancient times to declare in song. Usually, it is obvious when a metaphor is being employed and when, consequently, a non-literal approach to the passage is needed.
Above all, as with every genre, the chief goal in studying the poetry of the Bible is to see Christ within its pages. When we set out with this intention in mind, we will not be disappointed because our Lord Jesus is everywhere in these delightful portions of the Word. Many Psalms are quoted in the New Testament in relation to Christ, proving beyond doubt that they were anticipating Him and His saving work.
Indeed, virtually every aspect of Christ’s life and work are shown to have been predicted in the Psalms. This includes:
- His entry into the world (Psalm 40:6-8a/Hebrews 10:5-7);
- His perfect life (Psalm 45:6-7/Hebrews 1:8-9);
- His ministry using parables (Psalm 78:2/Matthew 13:35);
- His final entry into Jerusalem (Psalm 118:26/Matthew 21:9);
- His zeal for God’s house (Psalm 69:9/John 2:17);
- His betrayal (Psalm 41:9/John 13:18);
- His trial (Psalm 2:1-2/Acts 4:25-28);
- His sufferings and death (Psalm 22:1/Matthew 27:46; Psalm 22:18/John 19:24; Psalm 31:5/Luke 23:46);
- His resurrection (Psalm 16:8-11/Acts 2:25-28);
- His ascension (Psalm 68:18/Ephesians 4:8);
- His exaltation to God’s right hand (Psalm 110:1/Acts 2:34-35);
- His high priestly ministry (Psalm 110:4/Hebrews 5:6; 7:17,21); and
- His future reign upon the earth (Psalm 2:8-9/Revelation 2:27; 12:5; 19:15).
Furthermore, we are told that: “[in Christ] are hidden all the treasures of wisdom and knowledge” (Colossians 2:3). With this in mind, who can argue against seeing the Lord Jesus in Job, Proverbs and Ecclesiastes? As for parts of biblical prophecy designated as songs (including Song of Solomon), Christ is to be observed throughout. Another great example of this would be the so-called “Servant Songs” in Isaiah (Isaiah 42:1-4; 49:1-6; 50:4-9; 52:13-53:12) which, like the Psalms, are frequently quoted in reference to Christ in the New Testament (examples include: Matthew 12:17-21; Acts 13:47; Matthew 8:17; Luke 22:37; John 12:38; Romans 10:16; 1 Peter 2:22).
Biblical poetry can seem intimidating to someone new to the study of Scripture. Yet, through personal application and the guidance of the Holy Spirit, there is a rich vein of teaching that will undoubtedly help us in our day-to-day walk with the Lord.
