Outline
I. Introduction
__A. Titles
__B. General makeup, including five divisions
____1. Book I, Ps. 1-41
____2. Book II, Ps. 42-72
____3. Book III, Ps. 73-89
____4. Book IV, Ps. 90-106
____5. Book V, Ps. 107-150
__C. Superscriptions
__D. Authorship – Reasons for believing David wrote some psalms
____1. His time in history
____2. His ability as poet
____3. His suitable personal characteristics
____4. Witness of the OT writers
____5. Witness of the NT writers
II. Discussion
__A. The Psalms as Poetry — Types of Hebrew parallelism:
____1. Synonymous (Ps. 19:1-2)
____2. Antithetic (Ps. 1:6)
____3. Synthetic (Ps. 19:7-8)
__B. The Psalms as History
____1. Connection between literature and history
____2. Examples of historical facts recorded in Psalms
__C. The Psalms as Religious Expression and Devotion – Three themes:
____1. Righteousness (Ps. 51:17; 133:1; 41:1; 15:1-3, 5)
____2. Revelation of the coming Messiah (Ps. 110:1, 4; 16:10, etc.)
____3. Reverence (Ps. 65:11-13; 27:10; 37:25; 100:1-4)
III. Conclusion
___A. Make the Psalms a part of your daily life.
___B. “Oh taste and see that the Lord is good” (Ps. 34:8).
Introduction
I am happy to appear on the program of this lectureship and especially to speak on the wonderful topic of the Psalms. Of all the Old Testament books, no book has meant more to Christian people than the Psalms. The early Christians took delight in singing them in their worship services, and ever since then through the generations the Psalms have been read as much as any other part of the New Testament. This love for the Psalms has been so great that many of our printed editions of the New Testament include also the Psalms. Men may know nothing of Haggai or Ezekiel or even Deuteronomy, but they know something of the Psalms.
Introductory topics
Titles. The Hebrew title of the Psalms (sepher tehillim) means “book of praises”. This is an appropriate title because about twenty psalms are psalms of praise, and sections of many others are likewise given to exclamations of adoration. The Greek versions bear the titles Psalmoi and Psalterion, which give us our English titles Psalms and Psalter.
General Makeup. The Psalter was for the Jewish nation both a prayerbook and a hymnbook. It is an anthology of songs, praises, and prayers collected over the pathway of centuries of Hebrew history. These Psalms were written, received, and combined gradually until they took permanent shape in their present framework. As we have it today, the Psalms are divided into 150 chapters, comprising five books. These five books are indicated in both the American Standard and the Revised Standard Versions and are as follows: Book I, Psalms 1-41; Book II, Psalms 42-72; Book III, Psalms 73-89; Book IV, Psalm 90-106; Book V, Psalms 107-150.
Superscriptions. One of the most interesting and yet difficult features of the book of Psalms are the superscriptions or explanatory notes attached to the individual psalms. Opening at random to the 21st psalm, we see the note: “For the Chief Musician. A Psalm of David.” Turning through the pages again in Psalm 127 we read: “A Song of Ascents; of Solomon.” What do these notes mean? Where did they come from? Of how much value are they? The answer is that no one really knows where these notes came from or where they had their origin. It is not likely that the various authors themselves attached such notes to their psalms; rather it is probable that these notes were appended on the basis of tradition by the different collectors of the psalms. These notes, although added by men, may sometimes prove to be of great value to us; on other occasions, however, appended notes may be misleading or obviously false. In other words, we should look at these notes and evaluate them according to our best available information; but we are not at all obliged to accept these notes, any more than some of the subscripts attached to the New Testament epistles.
What do these notes mean? Many of these notes we can interpret with a fair degree of certainty, but there are others that are still mysteries to the greatest Hebrew scholars. Now, let us look briefly at a few important examples:
“For the Chief Musician.” This note is attached to 55 psalms. It refers to the leaders of the temple singers and so is translated “Choirmaster” by the RSV. “To the Choirmaster” would mean instructions to the choirmaster as to how the particular psalm was to be sung. Thus, in the RSV of Psalm 4 we have a clear statement of directions: “To the choirmaster: with stringed instruments”, that is, this psalm is to be sung with stringed instruments.
“Song of Degrees” (Ps. 120-134). The ASV and RSV translate this as “Song of Ascents”. It refers undoubtedly to a group of Psalms that were sung by the Jews on their way to Jerusalem to keep the annual feasts (see Ps. 122:1-4).
“Maskil”. This term is found at the top of 13 psalms. It probably means “instruction” and denotes these psalms as didactic in nature.
“Michtam” (Ps. 16:56-60). The meaning of this term is not known. In rabbinical writings it is taken to mean “a golden poem”.
“Neginoth”. This word appears with six psalms and means “with stringed instruments”. The ASV and RSV have greatly helped their readers by giving this translation.
Other terms. There are many other unfamiliar words to be found if one seriously pursues the study of the Psalms. For example, in Psalm 9 “upon Muth-labben” (KJV) means “set to Muth-labben” (ASV, RSV), that is, set to the tune of a song entitled “Muth-labben” (“Death of the Son”). “Selah” occurs 71 times in the psalms, but its meaning remains unknown.
Authorship. Psalm 90 is ascribed to Moses, and no good reason has been produced demonstrating why Moses could not have written this beautiful piece. There are many other interesting and enlightening problems of authorship, but the big question comes into focus concerning the psalms of David. Seventy-three psalms are specifically assigned to David, yet we have seen that these notes entail no obligation on our faith. Thus a genuine problem is posed when one tries to find out how many psalms were actually composed by David. It is the fashion of many liberal circles to picture David as a kind of rude, barbaric chieftain, and denied to him the poetic genius found in the psalms. Thus the davidic psalms are removed to a more advanced age, to a soil supposedly more fitting for the production and growth of literature. In this way a natural explanation is furnished for the origin of the greatest literature masterpieces of the Hebrew nation. Yet this theory is too convenient and overlooks the wealth of contrary evidence in the life of David and the nation as a whole. While it is true that the scriptures give us frankly the shortcomings of David, including at times his uncouth propensities and his immoral lusts, at the same time the scriptures hold David before us as a well-mannered man of self-discipline, kindness, and religious devotion. It is clear that David is a man like all men, whose flesh lusts against the spirit, and whose spirit lusts against the flesh; but with David from his youth the predominance is on the side of the spirit.
There are several reasons why I believe David wrote some of our psalms. First of all, contrary to the opinion of some critics, he lived in an age which was conducive to the growth of religious poetry. By the time of Solomon music had begun to play an important role among the prophetic guilds or schools (1 Samuel 10:5). There has always been a definite relationship between music and poetry, especially the kind of poetry represented in the psalms. Let It be remembered also that David holds the distinction of being one of the greatest musicians of the Old Testament. Secondly, according to passages of scripture outside the Psalms, David is a poet of rare ability. If anyone doubts this, he may check such passages as 2 Samuel 1:19-27, a poetic section which is almost universally regarded as coming from David. Thirdly, David was just the kind of person capable of writing many of the Psalms which bear his name. Although he sinned, yet how intensely and unreservedly did he love his God. David was always strengthening himself in the Lord his God (1 Samuel 30:6). We would be surprised that no trace of religious poetry came from his pen (J. R. Sampey). Fourthly, the Old Testament writers affirm that at times the Spirit of the Lord rested on David. One example may be cited: “Now these are the last words of David. Thus says David the son of Jesse; thus says the man raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel: ‘The Spirit of the Lord spoke by me, and His word was on my tongue'” (2 Samuel 23:1-2). Fifthly, the New Testament writers point to David as the writer of at least some of the psalms. Jesus himself quotes Psalm 110 and says that David said it. Other psalms attributed to David by New Testament writers include: Psalm 2, 16, 32, 69, and 95 (see also Acts 2:25; 4:25; Romans 4:6; 11:9; Hebrews 4:7). So, it is certain that the New Testament writers regard many of the Psalms as coming from David.
Discussion
The Psalms as Poetry
What is the nature of the psalms? How can we characterize this collection which combines to make up the longest book in our Bible? First of all, let us look at the Psalms as poetry. The poetry of any nation is an unmistakable index to the character of that nation. The Psalms indeed do not form the whole of Hebrew poetry. Many other sections of the Old Testament are equally poetic, but the Psalms for centuries have been appraised as the highest achievement of the Hebrew poets. The basic feature to grasp concerning this poetry is that it is a poetry not of rhyme but of rhythm. In form Hebrew poetry is parallelistic. To understand the nature of Hebrew parallelism, and especially to see this parallelism everywhere manifest in the psalms, is to enlarge greatly one’s interest in and appreciation for the Psalter. There are many types of Hebrew parallelism, but we can now speak of only two or three:
Synonymous Parallelism. One type of parallelism, and certainly the best known, is what is called “synonymous parallelism”. This is simply two parallel lines which state the same thing in different words: the second line reinforces the thought of the first line:
“The heavens declare the glory of God;
And the firmament shows His handiwork.
Day unto day utters speech,
And night unto night reveals knowledge” (Psalm 19:1-2).
Antithetic Parallelism. In this type of parallelism the thought of the first line is emphasized by a contrasting thought in the second line:
“For the Lord knows the way of the righteous,
But the way of the ungodly shall perish” (Psalm 1:6).
Synthetic Parallelism. Here the second line explains or adds something to the first line:
“The law of the Lord is perfect, converting the soul;
The testimony of the Lord is sure, making wise the simple;
The statutes of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes” (Psalm 19:7-8).
What wonderful ideas, and what wonderful form which gives body to these ideas! This is but a taste of the rich experience that will be yours if you will but open your Bible and read – read aloud – the psalms of God.
The Psalms in History
But we are dealing here with more than poetic beauty. We also have here a testimony in outline of the grand redemptive history of the Jewish nation. The connection between literature and history is not as far removed as some people imagine. It has been well said that history is the soil in which literature grows. Beyond doubt the contribution of the Psalms to history is one of its most significant contributions, for the Psalms cast more than ordinary light on the historical sections of the Old Testament. Not only do the Psalms add to the substance of historical fact but also the historical facts are made richer by their embodiment in the psalms. The cold and lifeless facts of a distant age when put into psalms are revived with feelings of religious fervor and serve to remind all who repeat them the unmistakable lessons of history. And what a varied history Israel does have! Many events of this history are portrayed in these psalms: the creation of man (8:5); the covenant established with Abraham and his descendants (105:9-11); the priesthood of Melchizedek (110:4); Isaac, Jacob, Joseph, Moses and Aaron (105:9ff); the deliverance from Egypt and the Canaanite inheritance (78:13; 105:44) – and scores of others that could be cited, providing an independent witness to the key points of early Hebrew history. In the Psalms literature joins with history and shares with us their composite treasures.
The Psalms as Religious Expression and Devotion
While the poetical and historical elements are important, the abiding value of the Psalms lies in its religious conceptions. At this point I want to use an extended illustration to get across three main themes of the Psalter. Think for a moment of a very beautiful shrine or temple. It is situated on a high mountain overlooking the world and is far removed from its booming and buzzing confusion. Everything is at peace and rest. We approach the temple with awe, and we know there is not another building like it in the wide world. We hear songs from a distance, and it is as though angels have borrowed their music from God. Unconsciously, our step quickens. We enter the open doors. The temple is divided into many compartments, and we paused thoughtfully before going ahead.
The first chamber we enter is marked “Room of Righteousness”. Inscribed on the walls everywhere are such words as “right”, “righteous,” “righteousness,” “goodness,” “meekness,” “mercy,” and “love.” One inscription reads: “The sacrifice acceptable to God is a broken spirit” (Ps. 51:17). In another place we read: “Behold how good and pleasant it is when brothers dwell in unity!” (Ps. 133:1). And another statement strikes our hearts: “Blessed is he who considers the poor” (Ps. 41:1). Now a group of singers begin to join their voices. What are they singing?
“Lord, who may abide in Your tabernacle?
Who may dwell in Your holy hill?
He who walks uprightly,
And works righteousness,
And speaks the truth in his heart;
He who does not backbite with his tongue,
Nor does evil to his neighbor,
Nor does he take up a reproach against his friend; . . .
He who does not put out his money at usury,
Nor does he take a bribe against the innocent.
He who does these things shall never be moved” (Ps. 15:1-3, 5).
We listen attentively and at length retire from the chamber, examining our hearts and knowing that God is pleased only when we do what is right to our fellow man.
Next we go into the “Room of Revelation.” Here we find evidence that a number of scribes have been working, but now their labors are finished. They are looking over their copies and are getting ready to proclaim their messages. These messages concern themselves and are spoken out of the depths of their own experiences, but they do not concern only themselves. A Higher Power enables them to look through the centuries to the Coming One, the Messiah. Let us listen now and see what they see. The first scribe gets up, with scroll in his hands, and reads:
“The Lord said to my Lord,
‘Sit at My right hand,
Till I make Your enemies Your footstool.’. . .
The Lord has sworn
And will not relent,
‘You are a priest forever
According to the order of Melchizedek’” (Ps. 110:1, 4)
The scribe is telling us of the Messiah’s mighty reign and also of the Messiah’s unending priesthood. Another scribe stands up and reads:
“For You will not leave my soul in Sheol,
Nor will You allow Your Holy One to see corruption” (Ps. 16:10).
This man points to the resurrection of Jesus from the dead. Another scribe rises and reads at length (Ps. 22). Another scribe speaks, then another, and another, each one speaking of the Messiah. They tell of His Sonship (Ps. 2:7; Hebrews 1:5); His Eternity (Ps. 102:25-27; Hebrews 1:10); His Holiness (Ps. 45:6-7; Hebrews 1:8-9); His Obedience (Ps. 40:6-7; Hebrews 10:5-7); His Zeal (Ps. 69:9; John 2:17); His Afflictions (Ps. 69:9; Romans 15:3); His Resurrection (Ps. 2:7; Acts 13:33); His Ascension (Ps. 68:18; Ephesians 4:8). After we hear these men, we remember that Jesus said: “All things must be fulfilled which were written in . . . the Psalms concerning Me” (Luke 24:44).
The last chamber we visit in this beautiful temple is the “Room of Reverence.” This is the largest room of all and in it our greatest number of psalmists. They do not take notice of us, for they are absorbed in their thoughts of God: of His goodness and of His provision and care for all creatures. And we hear exalted tributes:
“You crown the year with Your goodness,
And Your paths drip with abundance.
They drop on the pastures of the wilderness,
And the little hills rejoice on every side.
The pastures are clothed with flocks;
The valleys also are covered with grain;
They shout for joy, they also sing” (Ps. 65:11-13).
Next:
“When my father and my mother forsake me,
Then the Lord will take care of me” (Ps. 27:10).
And finally:
“I have been young, and now am old;
Yet I have not seen the righteous forsaken,
Nor his descendants begging bread” (Ps. 37:25).
Because of this eternal goodness of God, the psalmists now lift up their voices in adoration of His name. What sincere praises they render, and what soul-stirring exhortations they give for all to join in and worship the true God:
Make a joyful shout to the Lord, all you lands!
Serve the Lord with gladness;
Come before His presence with singing.
Know that the Lord, He is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
Enter into His gates with thanksgiving,
And into His courts with praise.
Be thankful to Him, and bless His name!” (Ps. 100:1-4)
Yes, the Psalms are truly a temple, and it is the Lord God who reigns supreme here. In this light the purpose of the Psalms fits into the purpose of the Bible: everything is to the praise of God. I challenge you tonight to enter this temple built of 150 psalms: walk down its many passageways; visit each of its many chambers; tarry long and imbibe its spirit of righteousness, revelation, and reverence. Memorize the psalms and their thoughts will cheer you in the morning, will give you strength through the day, and will give you rest at night.
Several years ago I saw an old manuscript of the Psalter, dating back into the Middle Ages. The impression was an unforgettable one. Here was a little copy of the Psalms, worn with use. But what struck me were the stains on the pages – tallow stains. It was not difficult for me to conjure up the picture of a monk in some monastery, sitting up late at night by dim candlelight, studying the Psalms. Get that picture in your mind and contrast it with what many of us do: read a few verses and jump in bed.
Conclusion
More than anything else, I am convinced, God wants us to live with Him. We should keep the Lord always before us (Ps. 16:8), meditating on His law day and night (Ps. 1:2). We need the mind of the psalmist who said: “As the deer pants for the water brooks, so pants my soul for You, O God” (Ps. 42:1). God wants our praise. He bends low from heaven and gives without measure, and all we have to do is to take these blessings – take them with open arms and thankful hearts. Here are the songs! “Oh taste and see that the Lord is good” (Ps. 34:8).
Questions for Class Discussion
- What is the derivation of our English titles “Psalms” and “Psalter”? What is the meaning of the Hebrew title for the Psalms?
- List the five books or divisions of the Psalms, designating which psalms are included in each section.
- What is the value of the explanatory notes attached to many of the psalms? Are they always reliable?
- Explain the meanings of the following: 1) “for the Chief Musician,” 2) “Songs of Degrees,” 3) “Neginoth.” List some of the words found in the Psalms that are of uncertain meaning.
- Why is the matter of authorship a chief problem in the Psalms? To what extent is the study of authorship of the Psalms important for us today?
- List several reasons why it is reasonable to believe that David wrote at least some of our psalms. What bearing does the New Testament have on this question?
- Describe briefly the nature of Hebrew poetry as to its form.
- In addition to the examples given, use the Psalms to illustrate the following: 1) synonymous parallelism, 2) antithetic parallelism, and
3) synthetic parallelism. - Discuss the historical worth of the Psalms. List some of the outstanding events of Old Testament history found in the Psalms.
- What is the main value of the Psalms? Illustrate by individual study the following themes: righteousness, revelation of the coming Messiah, and reverence or praise.
- Study carefully the following Psalms and memorize selected portions: 1, 2, 8, 15, 19, 23, 24, 34, 49, 51, 65, 84, 90, 91, 100, 110, 117, 119,
121, 122, 133, 137, 139, 148, 150. You will enjoy and appreciate these psalms more if you use either an American Standard Version or a Revised Standard Version.