Chapter Ten - Psalms - The Hymnbook of Israel

As a result of this chapter, you should be able to:

1. explain the two main emphases of the psalms as a whole;
2. discuss briefly the background to the book of Psalms;
3. list the five basic types of Psalms; and
4. give a brief summary of at least one of each type of Psalm.

This chapter is divided into the following six major parts:

1. introduction;
2. prominent subjects;
3. the message of the psalter;
4. the nature of Hebrew poetry;
5. Psalm explanatory notes and titles; and
6. classification of Psalms.

1. INTRODUCTION

1.1 Name

Hebrew title was Tehillim, meaning "praise songs." The Greek Septuagint translators gave the tile Psalmoi, meaning "songs to the accompaniment of a stringed instrument," and this was the Greek title used in the days of Jesus (read Acts 1:20). Thus, our English title Psalms is really an ancient title, even in pronunciation. The term Psalter, by which this book is sometimes called, is derived almost letter for letter from the Greek word for "stringed instrument."

1.2 Authors

The book of Psalms is commonly spoken of as David's because he wrote the larger number of individual psalms (73 are ascribed to him in their titles). He was known as "the sweet psalmist of Israel" (2 Samuel 23:1). 27 psalms are ascribed to authors other than David. They are descendants of Korah, Asaph, Solomon, Ethan, Heman and Moses. 50 psalms are anonymous.

However, there is reason to believe that some of these were written by David. For example: Psalm 2 is ascribed to David in Acts 4:25. And Psalm 1 seems to be by the same author. Also compare 1 Chronicles 16:7-22 with Psalm 105 and 1 Chronicles 16:23-36 with Psalm 96.

Below table is a classification of the psalms by authorship as designated by the superscriptions:

1.3 Date of the composition

The content of the book of Psalms suggests that the Psalter reached its present form through a long period of development, extending from the time of David to the time of Ezra (1000-500 B.C.). Below chart shows the dates of the composition of the Psalms:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 274, by Irving L. Jensen)

Dates of the Composition of Psalms

1.4 Divisions of the Psalms

The book has a fivefold division with a doxology at the end of each section. The Hebrew scholars who arranged them intended to conform the book of Psalms to the five books of the Law. We can see that the arrangement was not based on chronological order. Most of the psalms in Book I (1-41) are the works of David. Book II appears to have been compiled by Solomon (see title of Psalm 72). The remaining books reflect the exilic and postexilic periods as the time of collection. Below chart shows the fivefold division of the book of Psalms:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 280, by Irving L. Jensen)

The Fivefold Division of the Book of Psalms

1.5 Location of the Book of Psalms in the Old Testament canon

In the Hebrew Scriptures the scroll of Psalms appeared at the beginning of the third division called "Writings." (Recall the three divisions of the Hebrew Bible as Law, Prophets and Writings) As such, this collection of sacred songs was the inspired prayer and praise book of the nation of Israel. In the fourfold grouping of books in our English Bibles (Law, History, Poetry and Prophets), the book of Psalms is the second book of the third division.

2. PROMINENT SUBJECTS

2.1 David

David, who wrote so many of the psalms, has given the reader an insight into the rich and varied experiences of his life with God, to the extent that no other writer has done. Anyone familiar with David's life cannot fail to be struck with this fact. He was, at different times in his life, a humble shepherd boy, a servant in the king's palace, a successful warrior, a fugitive, a great king, an exile, an old man. He was sometimes poor and sometimes rich, sometimes hated and sometimes beloved, sometimes persecuted and sometimes honored, sometimes obscure and sometimes prominent, sometimes profligate and sometimes penitent, sometimes sad and sometimes joyful. But in all these varied experiences, and under all these changing circumstances, David talked to God, pouring forth his heart, his thoughts, his feelings to his Maker. David's utterances to God at these times are recorded in the psalms, and, as the psalms are inspired by the Holy Spirit, they show us what kind of talking to God and what kind of heart attitude is acceptable to Him when we, too, pass through similar experiences.

2.2 Names of God

God Himself is the key Person of the Psalms, for without Him there could be no song at all. In studying the different psalms, it is always interesting to observe how God is identified, whether by name, attribute, or action ascribed to Him.

Four names of God are prominent in Psalms: El, Adonai, Jehovah, and Shaddai. The meanings of the names, and the frequency of each in the five books of the Psalms, are showed in below table:

(Source: Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, p. 278, by Irving L. Jensen)

Names of God in the Book of Psalms

2.3 Worship and Praise

Many of the psalms are about Mount Zion, its sanctuary, and worship by God's people. Beginning at Psalm 90, most of the hymns are of a liturgical nature, associated with public worship. It is not difficult to see why Psalms is sometimes called the hymnbook of Scripture. Praise is the dominant note of these psalms. The last five psalms (Psalms 146-50) are the climactic group, and are called "The Great Hallel," or "The Hallelujah Chorus."

2.4 Sin and Righteousness

Since man's worship of God is a prominent theme in the Psalms, the spiritual conditions for such access to a holy God are referred to throughout the book. Psalm 1, which in many ways introduces the whole book of Psalms, clearly distinguishes between the righteous man and the wicked man. The righteous man fellowships with God; sin is a wall that separates sinful man from God. Both the book of Psalms and the gospel of John mentioned about the clean-cut distinction between sin and righteousness, the wicked and the righteous. The prominence of this subject in Psalms is supported by the repetition of such words as these:

1. "righteous" and "righteousness" — over 130 times

2. "sin" and "iniquity" — at least 65 times16

3. "good" and "evil" — about 40 times each

4. "judgment" and its cognates — more than 100 times

3. THE MESSAGE OF THE PSALTER

With a few exceptions, each psalm is an independent composition that can be understood apart from any of the other psalms. There are several emphases that characterize the collection as a whole. These emphases fall into two major categories:

1. the practical message; and

2. the prophetic message.

3.1 The Practical Message

The Psalter is more popular and more extensively used among believers than any other Old Testament book. It was a favorite book of the first-century believers is shown by the fact that of the New Testament's 283 direct quotations from the Old Testament, 116 are from Psalms. One reason for this is that a wide range of human experience is represented in the psalms. We find guilt, worry, depression, and anxiety on the one hand; trust, confidence, joy, and praise on the other. Each psalm was written from the crucible of human experience.

We should point out that this emphasis on practical experience is rooted in theology. It has been stated that if the entire Old Testament except the Psalter were lost, we would still have the basic material necessary to construct an Old Testament theology. The psalms reveal a message of practical Christian experience that is rooted in the character of God.

The psalms are unsurpassed for devotional reading. Every reader can identify with them because their authors write dependent on God's grace and mercy, which He gives to undeserving sinners. Only eternity will reveal how many souls in desperation have fled to a psalm for help and strength.

The ministry of the psalms in public services is also immeasurble. For example, what psalms especially come to think of a funeral service?

3.2 The Prophetic Message

Several great prophetic themes are developed in the psalms. The most prominent theme is expressed in a number of prophetic psalms which anticipate the Messiah (i.e. the Lord Jesus Christ). Certain psalms prophesy about the person and work of Christ. In many ways the prophecies supplement what the New Testament records about Christ. For example, we read in Matthew 27:35-36 that men nailed Jesus to the cross; that they parted His garments among them and cast lots over His vesture; that they sat around the cross and watched His sufferings. The gospels also record a few words which Jesus spoke at this time. But they do not reveal much of the thoughts and feelings of Jesus. It is Psalm 22 that affords us the experience of listening to Jesus communing with His Father in that dread hour. See the NASB marginal note at 27:35;  Psalm 22 is a prophecy of Christ. We recognize the agonized cry of the opening verse of the psalm, and such verses as 16 and 18 show that the prophecy goes far beyond any of David's experiences. Messianic psalms depict His:

1. humanity (8);

2. priesthood (110);

3. sonship (2);

4. suffering and death (22);

5. resurrection (l6); and

6. return to reign (2, 24).

Other psalms relate to Israel's future. We see in such psalms as 68, 89 and 102 that Israel's future blessings are based in the Messiah. The Gentiles also are included in the prophetic scope of the book (cf. Psalm 2, 65, 66).

4. THE NATURE OF HEBREW POETRY

4.1 Parallelism of Thought

Hebrew poetry is constructed on parallelism of thought, rather than schemes of word rhymes. Three basic forms of parallelism are:

1. Synonymous: is the repetition of the same thought or of similar thoughts in somewhat different language (e.g. Psalm 2:1; 24:1-2).

2. Antithetical: is the statement of a thought followed by its contrast or opposite Ordinarily the two parts of the parallelism are joined by the adversative conjunction "but" (e.g. Psalm 1:6; 18:27).

3. Synthetic (or ascending): is a more complex arrangement in which an initial thought is stated and its consequences or ramifications are developed in a systematic way (e.g. Psalm 14:1).

Other more elaborate types of parallelism, based on these three, are also found in the Psalter and other poetical books.

This type of parallelism has a decided practical advantage. C.S. Lewis has observed that, unlike other characteristics of poetry such as rhyme and metre, thought parallelism does not disappear in translation. It can be readily observed in English translation.

4.2 Literary Devices

Be acquainted with the various literary devices used by the authors of poetic writing. Some of the main ones are:

1. Simile: comparison of two things, usually employing the words as or like (e.g. "He will be like a tree," Psalm 1:3).

2. Metaphor: comparison of two things without using the words as or like (e.g. "The Lord is a sun and shield," Psalm 84:11).

3. Hyperbole: exaggeration for effect (e.g. "Every night I make my bed swim, I dissolve my couch with my tears," Psalm 6:6).

4. Personification: applying personality traits to inanimate objects (e.g. "All my bones will say, 'Lord, who is like Thee,'" Psalm 35:10).

5. Apostrophe: addressing inanimate things (e.g. "What ails you, O sea, that you flee?" Psalm 114.5).

6. Synecdoche: representing the whole by a part, or a part by the whole (e.g. "the arrow that flies by day," Psalm 91:5).

5. PSALM EXPLANATORY NOTES AND TITLES

5.1 Explanatory Notes

Explanatory notes are attached to the beginning of many psalms and should be treated as part of the inspired text. They should be distinguished from headings or themes supplied in some Bible versions to aid the reader. The titles and terms supply different kinds of information. The author is given in 100 of the psalms, while 50 are anonymous. Some titles give musical instructions which include the instrumental accompaniment, the name of the tune (cf. Psalm 6), or the way it is to be sung. The most familiar term in this connection is selah. It apparently was used to indicate a pause in the reading so that the musical instrument could strike up. The term is not meant to be read aloud.

The explanatory notes also provide information regarding historical circumstances. These notes relate mainly to the psalms of David and give significant historical data relating them to events in David's life (cf. Psalm 7, 51, 52, 56, 57, 59, etc.). Other explanatory notes, such as that of Psalm 92, indicate the occasion on which certain psalms were used.

5.2 Titles

Many feel that some of the information in the psalm titles has been misplaced and belongs at the end of the previous psalm. This theory was first propounded by J.W. Thirtle many years ago. We should remember that chapter divisions did not exist in ancient manuscripts. Such a misplacement could have been made when the psalms were divided into chapters. It may well be that the musical instructions (hymn tunes, instructions concerning stringed instruments, etc.) should be placed as a postscript to the preceding psalm. This would mean in Psalm 9, for example, that the words, "for the chief musician; set to Muthlabben" belong at the end of Psalm 8. In the song recorded in Habakkuk 3 the musical instructions are found at the end of the composition, rather than at the beginning. This would tend to support Thirtle's theory.

6. CLASSIFICATION OF PSALMS

The psalms may be classified in several ways on the basis of subject matter. The main types appear to fall into the following categories:

Examples of these different types will now be examined.

6.1 Psalm 1: A Devotional Psalm

Psalm 1 is accurately labeled a devotional psalm. Since it constitutes a fitting introduction to the entire Psalter, it is worthy of careful examination. The psalm contrasts two men. These men portray two types of lives which are seen throughout the Psalter — the godly life and the ungodly life. The psalm is developed in the following way:

6.1.1 The godly man (1:1-3)

The godly man is described both negatively and positively in the first two verses. The negative description is threefold.

A progression is evident here. You can picture a man walking, then standing and talking, and finally sitting down with the wrong people (showing and acceptance).

A positive description follows. The godly man is one whose life is regulated by the Word of God. His attitude toward it is one of constant delight and continual meditation. His relationship to the Word is not superficial. He is not merely under the Word, but in it.

The life of the godly man is "like a tree" planted by its source of water. Certain characteristics of the life of the godly man are suggested by this simile:

1. Permanence. A tree is permanent in contrast to chaff, which blows away. A tree is not likely to be moved by adverse winds. It stands firm and stationary.

2. Productivity. The tree is productive. It brings forth fruit by season. It produces regularly, not spasmodically. The godly man is one who is characterized by consistency.

3. Prosperity. The godly man's successes are attributable to the fact that he is in God's will.

6.1.2 The ungodly man (1:4-6)

There is a vast chasm between the godly man and the ungodly man. "The ungodly are not so." The ungodly man is likened to chaff. Chaff is lifeless, worthless, and transitory, in contrast to a tree, which pictures life and stability. The illustration is explained in verses 5-6. In the judgment, the ungodly man will not stand up. He has no means of defense. His destiny is therefore different. He perishes, while the godly man is preserved.

6.2 Psalm 2: A Messianic Psalm

A messianic psalm is one which prophesies some aspect of the Person and work of Christ. Psalm 2 is quoted in the New Testament in several places and is interpreted as referring to Christ (cf. Hebrews 1:5). The Hebrew word for "anointed" in verse 2 means "Messiah." This psalm presents two contrasting scenes. The first portrays the nations in a tumult, rejecting the Son. The second describes the Son reigning on the earth in power. Psalm 1 gives us a picture of the ungodly individual. Psalm 2 shows us a picture of ungodly men collectively.

We are not certain of the historical background of this psalm. It was probably the coronation of one of Israel's kings, quite likely King David. If so, the psalm in its historical context would speak of the unrest among the surrounding nations caused by the coronation of the king (cf. 2 Samuel 5:17). However, the king is confident of his divine appointment. Thus, he may be sure that God will vindicate his cause. In opposing Israel's king the nations oppose God's anointed representative.

A careful reading of the psalm, along with references to it in the New Testament (Acts 4:25ff.; Acts 13:33; Hebrews 1:5; 5:5), shows that the psalm has a broader significance than its immediate historical context. It is a portrait of the perfect king, the Messiah Himself. The psalm thus pictures both a rejected and a reigning Messiah.

6.2.1 The Son is rejected (2:1-5)

The beginning of the psalm describes the fomenting and unrest among the nations. This depicts the reaction of heathen nations to Israel's king in Old Testament times. Going beyond the immediate historical context, it depicts the world in opposition to Christ. It refuses to have the Son reign. It determines to throw off His oppressive yoke. This attitude of rejection was specifically evident in the crucifixion of Jesus. In a broader scope, this scene of unrest also depicts the attitude of a world that refuses to have Christ control it (cf. Acts 4:25-26).

In verse 4 the scene shifts to heaven, where God sits and laughs. But He is not going to laugh forever: He is going to speak in wrath and then move in judgment on those who defy Him.

6.2.2 The Son reigns (2:6-9)

This paragraph shows the absurdity in the scene we have just witnessed. The rulers of the earth clamor for world control. But God already has chosen His king. The earth belongs to the Son and it is His for the asking. Christ is going to reign from Zion (2:6). His reign will be one of complete authority. He will destroy His enemies as easily as a fragile piece of pottery. God's plan for the world shows that the actions and attitudes of the world are devoid of wisdom.

6.2.3 The invitation (2:10-12)

Psalm 2 closes with an invitation. The rulers of the world should demonstrate good sense and submit to the Son. There are only two alternatives: wrath or refuge. The reader must make his choice.

6.3 Psalm 19: A Nature Psalm

Many psalms extol the character of God as it is displayed in nature. Psalm 19 may thus be described as a nature psalm, since the first part of it concerns the revelation of God in nature. The entire psalm teaches that God reveals Himself in nature and in the Scriptures. The concluding stanza is a prayer of the psalmist in view of this revelation.

6.3.1 God's revelation (19:1-11)

Nature around us tells the glory of God's character (19:1-6). This revelation is accurate, though, of necessity, incomplete. It is as though nature were preaching a sermon day by day. This endless sermon is heard in every corner of the world. The theological significance of this is explained in Romans 1:18-20. God's eternal power and deity are clearly seen in creation, readily apparent to any man who looks. This renders any plea of ignorance of God's existence invalid. God's mighty power manifested in the heavens is represented metaphorically as the sun racing through the heavens.

God has also revealed Himself in the Scriptures (19:7-11). It is evident that science (nature) and Scripture do not present conflicting viewpoints, because God is the author of both the
world and the Word. God does not contradict Himself.

The Word is described in six statements. Each statement is composed of three parts:

1. the first part gives a synonym for the Word (law, testimony, etc.);

2. the second part gives an attitude of it (pure, clean); and

3. the third part describes its effect (rejoices the heart, restores the soul).

The description of the Word reminds us that we should desire it (19:10). The Word is more valuable than gold and more satisfying than honey.

6.3.2 Man's response (19:12-14)

In light of the fact that God has communicated to man, the psalmist responds to Him. He makes a negative request — that he might guard himself from sin, both intentional and unintentional. He makes a positive request — that his words and thoughts might be acceptable to God.

6.4 Psalms 22-24: Messianic Psalms

We have already examined a messianic psalm, Psalm 2. Psalms 22-24 form a significant and well-known trilogy and are worthy of special study. These three psalms present three different aspects of Christ's work.

6.4.1 Psalm 22 (The past)

Psalm 22 is the psalm of the cross. Although many of the experiences recorded here were duplicated in David's life, the psalm looks beyond to the suffering Messiah.

Verse 1 contains the very cry that Christ uttered from the cross (Matthew 27:46). The scornful treatment He experienced at the hands of His enemies is recorded in verses 6-8. His death by crucifixion is described in verse 16: "They pierced my hands and my feet." The distribution of His garments is described in verse 18.

This harmony of detail is not accidental. The psalm describes Christ's death. This is preparatory for the two psalms that follow. As the Messiah, Christ suffered and died before He performed the work of Shepherd and Sovereign.

6.4.2 Psalm 23 (The present)

This psalm is built on a relationship that was familiar to David, that of a shepherd to his sheep. David knew from experience the undependable character of a sheep. He was aware of the many responsibilities of the shepherd. The relationship is personal: "The Lord is my shepherd." The rest of the psalm speaks from the context of this relationship. The shepherd plays an indispensable role in the lives of his sheep. He:

1. Supplies our needs. The psalmist lists needs, such as rest, restoration, and guidance.

2. Subdues our fears. This is described in verse 4. Even the fear of death is banished by his presence (thou art with me) and his protection (the rod and staff).

3. Satisfies our longings. Verses 5-6 describe the shepherd as a gracious host who bountifully supplies us with his goodness and loving-kindness as long as we live. But God does more than temporarily satisfy. He cares for us "all the days of our lives" and then provides for us "in the house of the Lord forever."

6.4.3 Psalm 24 (The future)

This psalm opens with a reminder that the earth and everything in it belong to God by virtue of His creation of it (24:1-2). The next stanza presents the conditions regulating man's appearance before this great Creator (24:3-6). Only those with clean hands and pure hearts may stand in His holy place. The final stanza (24:7-10) pictures the Lord returning as a glorious king to His city. These final verses may have originated with the transfer of the Ark to Jerusalem. Just as the Ark was brought into the city as a visible representation of God's glory, so in a coming day the King of Glory will return in person.

6.5 Psalm 51: A Penitential Psalm

A knowledge of the historical background of this psalm is enlightening. The heading informs us that it describes David's innermost thoughts after his sin with Bathsheba.

6.5.1 Recognition of sin (51:1-5)

David acknowledges a continual consciousness of his sin. His guilt feelings are acute because he has tried to cover his transgression. Psalm 32:1-4 describes his inner turmoil on this occasion in even more detail. He acknowledges the character of his sin. It is not against Bathsheba or Uriah, but against God that the primary offense has been committed. He acknowledges the ultimate cause of his sin in verse 5. He was sharpen in iniquity and conceived in sin. He committed this sinful act because he was born with a depraved human nature.

6.5.2 Request for cleansing (51:6-12)

After confessing the sin, David prays that he might be purged inwardly. He is concerned that he regain the joy of salvation and that the Holy Spirit not leave him (5:11). Such a request concerning the Holy Spirit is not necessary today, for every believer is permanently indwelt by the Holy Spirit who will never leave us (1 Corinthians 6:19-20). Before Pentecost the Holy Spirit came upon believers, but sometimes left them (cf. Saul's experience, 1 Samuel 13-18). David prays that he might not have this experience.

6.5.3 Restoration to fellowship (51:13-19)

David's restoration to fellowship is evidenced by a new concern for God and His work. He realizes now that God is most concerned with our inner purity (15:16-17). Having been restored to a state of purity before Him, he can admonish sinners and be used to convert lost people (51:13).

6.6 The Imprecatory Psalms

Several psalms present a problem in that the psalmist is seen calling down oaths and curses on his enemies. Psalm 109 is one of the best examples of this. It has been pointed out that such an attitude is in marked contrast to the spirit of forgiveness which is taught in the New Testament. This attitude of the psalmist is supposedly sub-Christian. In answer to such a charge, the following points must be made:

1. These curses do not express a desire for personal revenge. The enemies mentioned are the enemies of God (cf. Psalm 139:21-22). David himself was characterized by longsuffering and forgiveness when dealing with his personal enemies.

2. The psalmist expects God to execute this justice. It is not something he does himself.

3. Many of the curses are connected with the national life of the people (cf. Psalm 144:5—7). Nations often pray for victory over a foe.

4. The psalmist even calls down curses on himself if they are deserved (cf. Psalm 7:3-6).

5. Before the Christian era, the prosperity of the wicked seemed to be a refutation of the holiness of God. It was natural then for a believer to desire to see God's character vindicated through His destruction of the wicked.

7. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. A Survey of Old Testament Introduction, Chicago: Moody Press, 1964 Edition, by Gleason L. Archer, Jr.

2. Jensen's Survey of the Old Testament, Chicago: Moody Press, 1978 Edition, by Irving L. Jensen.

3. Exploring the Scriptures, Chicago: Moody Press, 1981 Paperback Edition, by John Phillips.

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