Challenge – Book Of Psalms Study
La’Tresa M. Jester (LOGOS)
June, 2012
Psalms
The book of Psalms is a collection of hymns and prayers. They are written by various people over a long period of time. King David wrote some of them, and priests and directors of the temple music wrote others.
The Psalms cover the whole range of our experiences of God, from praising him for our creation and salvation, to complaining about our situation or circumstances. Above all, they are honest with God, and help us to talk to him straight from the heart. Even a lament, when addressed to God, is regarded in the Psalms as ‘praise’. The title ‘Psalms’ means ‘praises’.
Outline
Book 1: Psalms 1–41
Book 2: Psalms 42–72
Book 3: Psalms 73–89
Book 4: Psalms 90–106
Book 5: Psalms 107–150
Introduction
The Psalms were probably collected together after the Jews’ return from their exile in Babylon. Psalm 137 recalls those sad and desperate days:
By the rivers of Babylon we sat and wept
when we remembered Zion.
There on the poplars
we hung our harps,
for there our captors asked us for songs,
our tormentors demanded songs of joy;
they said, ‘Sing us one of the songs of Zion!’
How can we sing the songs of the Lord
while in a foreign land (137:1–4)?
The editorsIn the early Middle Ages, scholars called the Massoretes edited the Psalms. They put in vowel sounds (there are no vowels in written Hebrew) and accents, and marked the Psalms for public reading and singing. Their work was carried out between about ad 600 and 1000. They did the same for the poetic books of Job and Proverbs.
Simple and subtle
The Hebrew language is full of fun. It enjoys wordplay and double meaning. It can express the heights of praise as well as the depths of despair. Many of the Psalms have a rhythm, and the lines often run in couplets — the thoughts echoing and complementing each other. When this happens it is called ‘parallelism’.
The Psalms are arranged in five sections, or books. The sections don’t always follow a theme and are not in order of date. Their arrangement is often informal; but some of David’s Psalms are grouped together, and there is an extended collection of praise Psalms at the end.
Each group of Psalms closes with words of praise (a doxology) such as:
Praise be to the Lord, the God of Israel,
from everlasting to everlasting.
Amen and Amen.
Some of the Psalms are very personal, while others are suitable for a congregation, or for singing at a festival. Jesus knew the Psalms well, and made their words his own. Both Jews and Christians have used them constantly, both for private prayer and public praise.
Who wrote the Psalms?
Many of the Psalms are written by David or associated with him. Book 2 ends with the words, ‘This concludes the prayers of David son of Jesse’ — but there are other Psalms by David later on in the collection. When a psalm is described as ‘of David’, it can mean that it is either by him or for him. Half the Psalms (seventy-three of them) are headed ‘of David’. Some of these are linked with particular episodes of his life — his exile in a cave, his victories in battle or his repentance after his adultery with Bathsheba.
These are personal poems and prayers which are soaked in the blood, sweat and tears of a great believer, and forged in the heat of his experiences, both good and bad.
Some Psalms (at the beginning of Book 2) are the work of the Sons of Korah — a family which served as temple officials. Psalms 73–83 in Book 3 are by a musician called Asaph, who was a founder of one of the temple guilds.
Over a third of the Psalms are headed ‘for the director of music’ — perhaps written for use in the daily temple worship, or arranged for a special occasion.
Soul music
In the Psalms we hear a voice which is new to scripture. It is the voice of personal prayer, soul-searching, praise and hope.
During the years of exile, the prophets challenged the Jews to be responsible for their own heart attitude to God. Without a temple or king, it was up to individuals and local communities to establish their own pattern of worship. The result was a deeper personal faith for some and the development of the synagogue as a place for local prayer and teaching.
A variety of psalms
The Psalms may have been written and collected over a period of 600 years. They include hymns of praise to God for his greatness. They provide songs and chants for pilgrim festivals and royal events. They recall and teach the mighty acts of God in rescuing and helping his people. They express personal prayers of joy and sadness, exaltation and grief.
Book 1 (Psalms 1–41)
Most of the psalms in the first book (or collection) proclaim a truth about God or the godly life. They speak of God as ‘Yahweh’ (Lord).
In the whole of his creation, the Lord has given a unique place of honour to humankind (Psalm 8). The Lord lives with people who are innocent, honest, trustworthy and generous (Psalms 15, 24). Those who delight in the law of the Lord will be spiritually strong, fresh and fruitful (Psalm 1). All peoples should find their security in the Lord’s power and wisdom (Psalm 33).
Many psalms are intensely personal: asking for help against enemies (Psalms 3, 12, 25, 35), or for revival (Psalms 6, 38, 39), or for protection (Psalms 7, 15, 36).
Sometimes the psalmist cries out to the Lord to rescue the good and punish the wicked (Psalms 10, 17), or to look on his longing and count him among the righteous (Psalms 26, 27).
Often, the psalmist sings of love for the Lord and reliance upon him, using images from everyday life: the Lord is a rock, fortress, shield, stronghold, shepherd and light (Psalms 18, 23, 27). Similarly, the psalmist might describe his own plight as caught in a net, fallen into a pit or like a city under siege (Psalms 31, 40).
A psalm may narrate a personal experience of the Lord, which has changed a perspective and brought release (Psalms 32, 34, 37, 40, 41). Some psalms ask that the blessings on an individual may become blessings for the whole people of God, Israel (Psalm 28).
Book 2 (Psalms 42–72)
In this group, the psalms tend to use the word ‘Elohim’ for God. As one or two of the psalms are repeats from Book 1 (Psalms 53, 70), it may be that this is a collection for people who have a different tradition. We certainly have such preferences and choices in our hymns today.
Here are wonderful psalms of personal devotion, typical of David (Psalms 62, 63). There are prayers for revival (Psalm 42) and rescue (Psalms 43, 54, 55, 58, 59, 69, 70, 71) and forgiveness (Psalm 51). Some psalms remind God of his great deliverance in the past, and ask that he will do the same again (Psalms 44, 60). Others put worries, fears and jealousies in their proper perspective (Psalms 49, 52, 56, 57).
The psalms of the Korahites start to expand from the private and personal to the public and congregational (Psalms 46, 47, 48): ‘Clap your hands, all you nations!’ There is a great sense of God making himself known and calling people to worship him (Psalm 50). There are mighty praises to God for his acts of creation and deliverance (Psalms 65, 66, 68) and requests for his ongoing mercies (Psalm 67).
Book 3 (Psalms 73–89)
Book 3 has many psalms of Asaph, as though these may have been by him or were in his collection as a choirmaster.
Again, there are psalms for personal use: a reflection on jealousy (Psalm 73) and pleas for guidance (Psalm 86) and deliverance (Psalm 88). But several of the psalms are for public and national repentance and praise. There is a corporate memory of defeat and desecration (Psalms 74, 79), the cry for rescue and restoration (Psalm 80), and celebration that God alone is sovereign and judge (Psalms 75, 76).
Here is the sweep of narrative, recounting God’s actions in nature and history (Psalm 78) and his covenant with David (Psalm 89). There is the call for people to turn to God (Psalms 81, 82), the longing for God to overthrow enemies (Psalm 83) and the aching desire for peace (Psalm 85).
In this book, too, there emerges the sense of Zion as God’s holy mountain and city — the center and joy of the whole earth (Psalm 87).
Book 4 (Psalms 90–106)
The fourth book begins with reflection on human life and history in the light of eternity (Psalm 90) and the absolute reliability of God (Psalm 91). There is thankfulness for the blessings of a God-centered life (Psalm 92).
Then follows a group of psalms which praise God for his kingship of the world (Psalms 93–100), and some beautiful psalms of David, brimming with righteousness (Psalm 101), longing (Psalm 102) and praise (Psalm 103). Again, there are psalms which draw on God’s provision in nature (Psalm 104) and dealings with Israel (Psalms 105, 106). They evoke wonder and joy.
Book 5 (Psalms 107–150)
Book 5 begins with a review of God’s rescue from desperate situations (Psalm 107), and David’s determination to honor him (Psalm 108). David also calls down curses on the head of an enemy (Psalm 109)!
There is a psalm in honor of the Lord’s chosen king, who will be both priest and judge (Psalm 110), which is followed by praise of God (Psalm 111) and his faithful people (Psalm 112).
There is a selection of songs for Passover, known as the ‘Egyptian Hallel’ (Psalms 113–118). ‘Hallel’ lives on in our word ‘Hallelujah!’, which means ‘Praise God!’
The longest psalm is personal — praising God for his law and asking for help in keeping it (Psalm 119). There follows a collection of ‘Songs of Ascent’, to be sung by Jewish pilgrims as they journey up to the temple in Jerusalem (Psalms 120–134). There are also psalms praising God for his Passover rescue and victory over pagan tyrants and idols (Psalms 135, 136).
Suddenly we are plunged into the painful memory of exile (Psalm 137), but surface to recall the kingship of God (Psalm 138) and his complete knowledge of us (Psalm 139). Next come some psalms of David asking for protection and vindication in the face of his enemies (Psalms 140–143), and praises which testify to God’s power and grace (Psalms 144, 145).
The book of Psalms ends with a final Hallel, calling all of creation to praise God (Psalms 146–150).
What the scholars say about the PsalmsHermann Gunkel, in 1904, identifies different types of Psalms. He finds hymns, thanksgivings, laments and epic dramas for royal occasions. He notes how the Psalms belong to the great occasions of national life — the miracle of the exodus, the wonder of the Torah (law) and the majesty of God and of his anointed king.
Sigmund Mowinckel, in the early 1920s, traces the Psalms to the golden age of the monarchy with its festivals and celebrations. He thinks that the Feast of Ingathering and Tabernacles was a time for enacting the glorious victory and kingship of God.
In the Psalms, Mowinckel finds the scripts for great battles with the forces of chaos, the victory procession of God to his holy place (Mount Zion) and the renewing of his covenant commitment with his people.
Suddenly the Psalms come alive — springing from their dusty pages to share the shouts and sobs, laughter and music, dancing feet, clapping hands and swirling robes of God’s praising people. God’s salvation is to be remembered from the past and celebrated in the present. It is to be enjoyed by everyone now!
Hymns of praise
The basis of all praise is that God has created the world. He has conquered the forces of chaos, and defeated all other gods:
He set the earth on its foundations;
it can never be moved.
You covered it with the deep as with a garment;
the waters stood above the mountains.
But at your rebuke the waters fled,
at the sound of your thunder they took to flight… (104:5–7).
However, God has done more than create the world. He has chosen and saved a nation for himself — the people of Israel. A popular theme in the Psalms is the great deliverance of Israel at the exodus, when God brought his people out of Egypt through the Red Sea:
With your mighty arm you redeemed your people,
the descendants of Jacob and Joseph.
The waters saw you, O God,
The waters saw you and writhed;
the very depths were convulsed (77:15–16).
After the exodus, there were hard lessons to be learned in the years of wandering in the desert. Some psalms recall what happened in those days of friction and discontent:
How often they rebelled against him [God] in the desert
and grieved him in the wasteland!
Again and again they put God to the test;
they vexed the Holy One of Israel (78:40–41).
Music to our earsThe book we know as ‘Psalms’ is called ‘Praises’ in the Hebrew scriptures. Our word ‘Psalms’ comes from the Greek word ‘psalmoi’, which means ‘music played on instruments’.
The Psalms remind Israel of God’s ways and his standards, so that they can avoid making the same mistakes in the future. They make history come alive, to encourage repentance and praise in the present, and to give hope for the future.
The Psalms provide songs and prayers for every human situation. Hymns of praise spring from the great things God has done, both for Israel as a nation and for individuals in their own lives:
Praise the Lord, O my soul;
all my inmost being, praise his holy name.
Praise the Lord, O my soul,
and forget not all his benefits —
who forgives all your sins
and heals all your diseases,
who redeems your life from the pit,
and crowns you with love and compassion,
who satisfies your desires with good things
so that your youth is renewed like the eagle’s (103:1–5).
Some psalms are in praise of Zion — the name for Jerusalem as God’s holy city. Pilgrims approaching the capital might sing these hymns as they approach their destination — the city of their king and the temple of their God:
Great is the Lord, and most worthy of praise,
in the city of our God, his holy mountain.
It is beautiful in its loftiness,
the joy of the whole earth.
Like the utmost heights of Zaphon is Mount Zion,
the city of the Great King.
God is in her citadels;
he has shown himself to be her fortress (48:1–3).
God is the true king, not only of Israel, but of the whole earth. It is he who gave his people victory over the pagan nations around:
Clap your hands, all you nations;
shout to God with cries of joy.
How awesome is the Lord Most High,
the great King over all the earth!
He subdued nations under us,
peoples under our feet (47:1–3).
The Lord, the God of Israel, is God of the whole world. The nations are summoned to celebrate the history of Israel — because this is to be their story too. The kings of the nations will assemble as the people of the God of Abraham (47:9).
For most people today, both Jews and Christians, the Psalms provide beautiful expression for personal worship:
I love you, O Lord, my strength.
The Lord is my rock, my fortress and my deliverer;
my God is my rock, in whom I take refuge.
He is my shield and the horn [strength] of my salvation, my stronghold.
I call to the Lord, who is worthy of praise
and I am saved from my enemies (18:1–3).
A large number of psalms are devoted to the cries of pain or longing:
As the deer pants for streams of water,
so my soul pants for you, O God.
My soul thirsts for God, for the living God.
When can I go and meet with God (42:1–2)?
Most of these psalms emerge into confidence and praise. They sing with the wisdom that comes from knowing God’s rescue at first hand:
Once God has spoken;
twice have I heard this:
that power belongs to God,
and steadfast love belongs to you, O Lord.
For you repay to all
according to their work (62:11–12).
Some psalms are concerned with royal occasions and the special status of the king. They are written for coronations, weddings and anniversaries, but they can also look forward to the Messiah. This one, for example, is quoted by the Gospel writers when Jesus is baptized:
He [God] said to me, ‘You are my Son;
today I have become your Father.
Ask of me,
and I will make the nations your inheritance,
the ends of the earth your possession.
You will rule them with an iron sceptre;
you will dash them to pieces like pottery’ (2:7–9).
Jesus and the first Christians knew the Psalms and drew inspiration from them. Quotations from them are an integral part of the Gospels and letters of the New Testament. But this is also a book of prayers for us to use today. Here are beauty and honesty, praise and petition, laughter and tears. Here is soul music to which we can tune the song of our own spirit.