Psalms
WEEK 1 - Introduction -
Ps. 150:6 Let everything that has breath praise the Lord.
The Book of Psalms is a collection of prayers, poems, and hymns that focus the worshiper’s thoughts on God in praise and adoration. Parts of this book were used as a hymnal in the worship services of ancient Israel. The musical heritage of the Psalms is demonstrated by its title. It comes from a Greek word which means "a song sung to the accompaniment of a musical instrument." It is one of the most diverse books, since the Psalms deal with such subjects as God and His creation, war, worship, wisdom, sin and evil, judgment, justice, and the coming of the Messiah.
Ps. 150:6 Let everything that has breath praise the Lord.
The Book of Psalms is a collection of prayers, poems, and hymns that focus the worshiper’s thoughts on God in praise and adoration. Parts of this book were used as a hymnal in the worship services of ancient Israel. The musical heritage of the Psalms is demonstrated by its title. It comes from a Greek word which means "a song sung to the accompaniment of a musical instrument." It is one of the most diverse books, since the Psalms deal with such subjects as God and His creation, war, worship, wisdom, sin and evil, judgment, justice, and the coming of the Messiah.
It’s kind of interesting, when we think about it, that God did not give us the psalms—his way for us to pray to him—by giving us a list. In the psalms, he didn’t give us a story. What he gave us are songs. He gave us poetry, which itself reflects the beauty of God himself and how he wants to enchant, allure, woo, and draw us up into him. He is supreme beauty. He has given us these gorgeous poems to pray to lift us up into beauty—to change us, to glorify us, and lift us up in deeper glory. He wants us not to be drawn down in the way that sin is pulling us down in the gutter of this world. He wants to lift us up.
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage, they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as an ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
Psalms is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
The Psalms can be identified according to some basic categories:
KEY VERSE
“Let everything that has breath praise the Lord! Praise the Lord!” (Ps. 150:6)
DIG IN
The church father Athanasius called the book of Psalms “an epitome of the whole Scriptures,” and the Protestant Reformer Martin Luther called it “a little Bible, and the summary of the Old Testament.” Spend a few minutes skimming the Psalms and making a list of Old Testament characters, stories, and themes found there.
Jesus taught us to read our Bibles with him in mind—“everything written about me in the Law of Moses and the Prophets and the Psalms” (Luke 24:44). “The Psalms” or “the Writings,” which includes the book of Psalms and other books, bear witness to Jesus (John 5:39) and can “make [us] wise for salvation” (2 Tim. 3:15). The Psalms are quoted by the New Testament authors more than any other Old Testament book. When Paul quotes from the Old Testament, one-fifth of his citations are from the Psalms. And in Paul’s sermons in Acts, he often quotes from the Psalms. Look at his Acts 13:16–41 sermon. Note especially verses 33 and 35. What two psalms does he quote? Then, based on those psalms, what does Paul affirm about Jesus?
Personal statement from the class leader: Most of my life, when it comes to the Psalms, I have been focused on getting through them so I can chalk them up as read, but I realize this is not a healthy approach to such an important book. My goal this time through is to slow down and realize that God is worthy of praise. Those in heaven give a bounty of praise to God. (Rev. 19:1,2) Much of our culture spreads doubt that the God of the Bible is not real and that Jesus is not who we think. In order to fully appreciate reading the Psalms, cast aside all doubt and fully accept that Jesus is exactly who the Bible proclaims him to be. Jack
WEEK 2 - Doorway to the Psalms (1–8)
So, select the verses that touch you and share your reading and thoughts with the class.
'By them your servant is warned; in keeping them there is great reward. But who can discern their own errors? Forgive my hidden faults. Keep your servant also from willful sins; may they not rule over me. Then I will be blameless, innocent of great transgression. ' Psalms 19:11-13
English pastor Thomas Watson (1620-1686) warned, “God can neither be deceived by our subtlety, nor excluded by our secrecy.”
Hidden faults and secret sins are not an isolated theme in the Scriptures.
The psalmist admits, “You have set … our secret sins in the light of your presence.”
The teacher concludes, “God will bring every deed into judgment, including every hidden thing” (Ecclesiastes 12:14).
The senseless are asked, “Does he who fashioned the ear not hear? Does he who formed the eye not see?” (Psalm 94:9).
No wonder David pleads, “Forgive my hidden faults.”
Thomas Watson also said, “All will not sin on a balcony, but perhaps they will sin behind the curtain.” Praise God that our balcony sins and our curtain sins are fully cleansed.
The Lord is the stronghold of my life—of whom shall I be afraid? Psalm 27:1
Before my Grandpa Mulder died, he compiled a list of Bible passages for the pastor to give to the grandchildren at his funeral. Thus his name is written alongside Psalm 27 in my Bible. It encourages me to think about how God gave my grandfather the strength to endure the difficulties in his life.
The Lord was Grandpa’s stronghold when one of his children died at age 11 when their family could barely make a living during the Great Depression when his wife died at age 55, and when leukemia later drained him of life. The image of him looking to heaven as he sang a hymn in his hospital bed is one I will not forget.
When God’s people are besieged by an army of challenges in life—grief, financial struggles, illness—we can endure because God is our stronghold. God’s grip never loosens, even when we feel as if we are slipping away. David the psalmist writes that “in the day of trouble” God will “keep [us] safe in his dwelling” and then “set [us] high upon a rock” as a sign of victory.
This psalm is packed with words of comfort: light, salvation, confidence, beauty, safety, joy, help, mercy, and goodness. Memorizing this psalm, and repeating it throughout the day in times of difficulty, can be a sure source of strength for anyone who is suffering.— Bonny Mulder-Behnia
DIG IN
Although some of the psalms are didactic (instructional), overall the Psalter is not a catechism but a doxological confession of faith. As such, we see what genuine faith looks like. In Psalm 27, what is the picture of faith? In Psalm 29, what is the picture of praise?
In the Psalms, theology is taught indirectly and implicitly, and often through imagery. In some Psalms, God is depicted as a king, warrior, judge, father, and even a protective mother bird. What image is used for God in Psalm 28? What does that teach you?
A “hymn of thanksgiving” is a psalm that thanks God for his answer to a petition. Some of these psalms are communal (e.g., Psalm 9) while others are individual, such as Psalm 30. What does Psalm 30 thank God for?
Psalm 31 is a lament that seeks help from God for a faithful person worn out with trouble and beset by “enemies” who want to do him harm (vv. 4, 8, 11, 13, 15, 18, 20). Sometimes it is difficult to directly connect such psalms to our lives. However, the psalmist’s trust transcends time. How does he exhibit personal faith in God? How did Jesus do the same (Luke 23:46)?
I acknowledged my sin to you ... And you forgave the guilt of my sin. Psalm 32:5
Sin taints our spiritual blood and separates us from God. But Jesus offers a spiritual "marrow transplant" that restores our spiritual circulatory system. Because of that, we can now have fellowship with God again.
Except ...
Except that we still sin. We may be saved, but we still sin. So let's push the imagery a little further. If "Jesus in me" is the source of the new "blood" I need, and nothing can change that wonderful truth in my life, what do I do about the fact that I keep tainting my new spiritual blood?
How do I deal with this everyday contamination?
That's what Psalm 32 is about. If our heart's desire is to connect with God, to live in a good relationship with the Lord, then we will want to get rid of the stuff that gets between us and God. And the way to do that, God says, is to go through a daily kind of "dialysis" -a process that helps cleanse our "blood" of the daily guilt that makes it dirty and separates us from God.
In the strength of God's Holy Spirit, we pursue that "dialysis" by taking a look at ourselves, honestly confessing our sins before Jesus, and asking him to cleanse us of them. That's what forgiveness is all about. Without it, separation only grows. With it, relationship gets restored each time again. — Henry Kranenburg
My tears have been my food day and night, while people say to me all day long, “Where is your God?” — Psalm 42:3
The author of Psalm 42 is in deep distress. He is longing for God, and people around him have been taunting him, saying, “Where is your God?”
People in this world also taunt and judge us sometimes. But we should not let that bother us, because people judge others by their own standards. God’s standards are more important.
The psalmist also didn’t see any sign of help and could not go to worship God in the sanctuary—and that caused him to feel forgotten by God. It made the psalmist ache inside. If we are not able to worship God with his people, we too can feel lonely and hurt inside.
The poet longed to be with God and to meet with God. “As the deer pants for streams of water, so my soul pants for you, my God.”
This psalm helps us to see that we can keep faith despite the stresses of feeling distant from God. In God’s strength, the psalmist keeps talking to his soul, saying, “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (42:5, 10; see also Psalm 43:5).
It may take a while to feel close to God again, especially if we cannot worship God with his people. But God is always with us, watching over us. Our souls are in his hands. Our destiny is safe in his care. Like the psalmist, we can keep reminding ourselves of these good truths in faith. We can praise the Lord, for he is our Savior and God. — Jang Ho Park
Create in me a pure heart, O God, and renew a steadfast spirit within me. Do not cast me from your presence or take your Holy Spirit from me. Psalm 51:10-11
Sometimes we use fancy language in our prayers to God. It can sound as if we are trying to make a good impression. Other times, though, we are direct and brutally honest in our prayers, confessing our sins with a broken heart because we know we have failed.
Psalm 51 is a brutally honest prayer. The psalmist describes sin as a great stain on his life. He knows that the sin he has done messes up the beauty of his life. Sin is offensive to God, and it needs to be washed away.
Just as surely as sin stains a person’s life, God has the power to wipe that life clean again. The psalmist prays for forgiveness, asking God to cleanse him and make his life beautiful again. The honesty of the confession is possible because of the trust that God will hear and forgive.
Because of the grace of Jesus shown to us on the cross, we can also pray to God with brutal honesty, confessing the stain of our sin and asking God to give us pure hearts again. God promises to cleanse us and make us beautiful again. God promises to take away our guilt and shame and to renew our spirits. Our honest confession is met with God’s faithful grace and love. — Rebecca Jordan Heys
Truly he is my rock and my salvation; he is my fortress, I will not be shaken. Psalm 62:6
Receiving an unexpected prognosis or bad news can be very unsettling. Suddenly all sense of normalcy goes out the window, plans are put on hold, and life becomes about managing one day at a time. This can happen for all sorts of reasons, and we can have feelings of disorientation, confusion, and uncertainty.
Those experiences are a normal part of dealing with a crisis. So why does the psalmist say, “I will never be shaken”? Does that mean he never felt bewildered by life’s circumstances?
No. We see clearly that the psalmist feels like a “leaning wall” and a “tottering fence.” He feels hurt and vulnerable, and yet he repeats that his rest and hope are in God. We don’t have to cover up our feelings when we’re going through tough times; we can be honest about feeling like a tottering fence and yet somehow not be shaken.
The song of Psalm 62 gives us a beautiful invitation: “Trust in him at all times, you people; pour out your hearts to him, for God is our refuge.” In a mysterious way, being vulnerable and pouring out our hearts opens us up to receive the rock-solid foundation that God’s loving character provides us. We may not be able to control what happens in our lives, but we always have the invitation to rely fully on God. No matter what happens, even if we feel as if we could be toppled, we will not be shaken. — Julia Prins Vanderveen
The land yields its harvest; God, our God, blesses us. Psalm 67:6
For most of the past decade, I have served as the pastor of a church in a rural area. Each fall, the fields bustle with activity as farmers bring in crops that have been growing all summer. The air is filled with energy and excitement as the fruits of the year’s labors are gathered in.
Harvest reminds us of God’s faithfulness. God’s blessing sustains our crops with the sunshine, rainfall, and soil nutrients needed to help them grow. Harvest reminds us that in this year God has again been gracious and has given us a blessing as the crops are gathered in. Especially when we think about people in our world who go hungry, this season should bring us to humble thanks before God and to renewed concern for the needs of our world.
Yet the Bible also uses harvest imagery to picture God’s work of renewing sinners by grace, and of gathering them together to be his people in Christ. Even as it speaks of the blessing of God’s provision, Psalm 67 highlights a mission impulse as well: “May the peoples praise you, God; may all the peoples praise you.” God pours out his blessings “so that all the ends of the earth will fear him.”
As you think about the blessing of another harvest, join in praying that the whole earth will recognize God’s faithful care as he gathers his people in Christ. — Joel Vande Werken
As for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked. Psalm 73:2-3
Sometimes life seems unfair. Sometimes you look around and wonder why some families experience one hardship after another while other families prosper.
Why is it that so many of us have everything we need while others have less than nothing?
Why is it that some people who care nothing about God live in luxury, while millions of people dedicated to the Lord are persecuted?
These are the very questions that torment the writer of Psalm 73. He did not understand: “As for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked.”
He’s not alone. Many Christians wrestle with that issue. A wife standing next to the casket of her husband whispered to me, “This is not right.”
So many things in life don’t seem right or fair. That’s why we need to keep our eyes on the Lord.
It was only when the psalmist focused on the Lord and came into God’s presence that he began to understand. He did not find an answer to his questions. But he found peace in knowing that our lives are in the hands of the loving God who has become our Father through Jesus Christ. When life seems unfair, be sure to come into his presence. — Arthur J. Schoonveld
You transplanted a vine from Egypt. . . . You cleared the ground for it, and it took root and filled the land. Psalm 80:8-9
I love raspberry bushes and their sweet fruit. Before my parents moved out of their home, I dug up as many roots from my father’s garden as I could fit in the space I had carved out behind our new home. I transplanted and nurtured the roots until they became healthy plants. As I watched over these plants, they produced their pleasing fruit. The roots sent out shoots, and the patch grew.
Psalm 80 tells of a transplanted “vine from Egypt.” The Lord God transplanted this vine with tender, loving care. The Lord protected it with shade and walls, and “it took root and filled the land.” This vine is a picture of Israel, God’s people, flourishing.
I am a shoot from a transplant. My grandparents immigrated more than 100 years ago. For the first couple of generations, my extended family remained planted in their faith and flourished. Over time, family ties and connections to the immigrant community loosened. In some ways, this has been good. But connections with God and God’s people have weakened or been severed for some, and the family tree has weakened.
The words of our text in Psalm 80 are nestled in lament. Something has gone wrong with the vine. God’s people are in anguish, struggling outside of his favor and needing to repent. Is that the case for us too? — Don Byker
Teach us to number our days, that we may gain a heart of wisdom. Psalm 90:12
According to a statistic published some time ago, the average life span of people in the United States is 25,550 days (70 years). Some of us are already past that number, while others may never reach it. My calculator tells me that as of today I have lived 28,080 days. Perhaps you want to check just how many days you have already lived.
As we count our days, we are reminded that they are limited. As someone once put it, “Life is a temporary assignment.”
That’s why the psalmist asks the Lord to help us number our days—so we will realize we have been given only limited time here on this earth. The psalmist wants us to remember that what really matters is how we use the days he gives us.
And that raises some important questions: How will we use the remaining 364 days of this year? Will we use them in the way the Lord wants us to? Will we use them to serve him and to serve the people God places on our path? Are we willing to use our gifts and talents, our resources and our time to build his kingdom in whatever place he puts us?
We are not given another year simply to take up space. Wherever we may find ourselves, God wants to use each one of us. Ask yourself today, “How does God want to use me?” — Arthur J. Schoonveld
Worship the LORD with gladness …Psalm 100:2
Let’s suppose you want to help someone become a Christian. How do you tell the story about Christianity and what it feels like?
Let’s try putting our faith story on a baseball field. Let’s say first base is the guilt we feel when we commit sin. Then second base would be knowing we need to confess and repent of our sin. This follows the basic teaching that we are destined for hell without the saving work of Christ. A Christian accepts that hard truth.
Then let’s say third base is the sense of duty and commitment we feel toward God. I cannot just relax in a comfortable recliner for Jesus. I must get up and serve him in the world.
Now, is that the whole story? Does our faith ever reach home plate?
It can, because home plate is expressed in Psalm 100. Here we see the happiness of belonging to God. We are like sheep that are safe in his pasture. We are like travelers together, happily sharing the story of God’s love and faithfulness.
Friend, let’s kneel together and confess our sins, and now that Jesus Christ has lifted the fears of death and hell from us, let’s live for him by running down the final baseline, heading for home!
They reeled and staggered like drunkards; they were at their wits’ end. Then they cried out to the Lord in their trouble, and he brought them out of their distress. Psalm 107:27-28
The purpose of the church is often misunderstood. Many people see a “holier than thou” attitude among its members. Yet Scripture teaches that “all have sinned and fall short of the glory of God” (Romans 3:23).
Many others see the church as a place of spiritual relaxation or material blessing. That misconception causes frustration for people who are faithful believers but still have trouble and distress in their lives. If we describe it in nautical terms, the church is not a warship or a cruise ship but a lifeboat.
The seafarers described in Psalm 107 were helpless in the storm. They had no control over the movements of their ship. But they “cried out to the Lord in their trouble, and he brought them out of their distress.” They could not rely on their own strength, but they could trust in the power of the Lord.
This is still true today. God’s Word does not say we will not experience “the valley of the shadow of death,” but it does promise that God is with us (Psalm 23:4). God does not ignore the cries of his people; he hears us in our distress.
Are you spinning around in a storm in your life? Rather than trying to fix things in your strength alone, ask the Lord to be with you in your distress and to have mercy on you. — Jason Zuidema and David Rozeboom
He raises the poor from the dust and lifts the needy from the ash heap … Psalm 113:7
This psalm deals with questions like “How big is the Lord?” and “How great is our God?” The answers may seem easy, but they don’t convince everyone.
Ancient Jewish people pondered these questions. Their country was never big or powerful. Its economy never became world class. Except for an 80–year span with King David and his son Solomon, their armies were mostly outmaneuvered, outnumbered, and overrun. Their theology said, “God is great beyond measure and reigns over all.” But their nation was no empire.
Yet even after decades of defeat, temple songs rang out, “The LORD is exalted over all the nations.” In a world where each nation, village, and household had its own gods, the boast that God was the great King was an act of sheer faith. Still, the people of God sang with enthusiasm, “Who is like the LORD our God?”
All this was a hint of the real nature of Christ’s kingdom. Jesus confuses people. They expect leaders to ride white stallions; he parades on a donkey colt. They expect leaders to use military might; he teaches his followers to love their enemies. They expect kings to rule from marble palaces; he heals lepers in obscure villages and plays with children. God keeps saying, “I’m so big that I care for the poor.” We struggle with God’s upside–down kingdom. But someday we will believe him fully. — Kevin Adams
I lift up my eyes to the mountains—where does my help come from? Psalm 121:1
Every continent on earth has mountains. Some are cold, rugged, and difficult to climb. Others are favorite vacation spots. Still others are sources of water, timber, and other natural resources. Those of us who live within view of a mountain range are reminded daily of God’s greatness and our smallness.
Psalm 121 asks us to consider that same contrast.
Setting out for their trip to Jerusalem for a festival, pilgrims often sang this song to remind each other of the dangers of the journey ahead and of the assurances of God’s protection. God is greater than any so-called god of the hills or mountains—the Lord God is earth’s Creator. God is more powerful than any force of the sun or moon—the Lord created them too. The false gods of other nations might have had to take vacations, but not the Lord God Almighty, who never slumbers or sleeps.
Whenever we set off on a journey—whether it is a trip of hundreds of miles or only a few steps—we can remind ourselves, as those pilgrims did, that we travel with God. We need not fear the dangers of the road or threats from others; every step of our way is seen by God, who watches over us.
Our God, the Creator of earth’s highest mountains and deepest valleys—and everything in between—is also the protector of our small lives. — Thea Leunk
By the rivers of Babylon we sat and wept when we re-membered Zion. Psalm 137:1
The words of this psalm startle us; they throb with anger and grief.
God’s people have been taken captive and deported far away from home. And now their captors want them to sing? “Yes, we’ll sing you a song. Listen to this one!” And they sing a psalm that no one would want to hear.
The captives’ cry for justice is troubling—surely innocent children should not have to pay with their lives for what a king and an army have done!
Perhaps we are troubled by this psalm because it is so honest. There are times we may feel just as angry and eager for vengeance and justice. Perhaps voicing such thoughts and wishes in honest prayer is just what God wants us to do. Perhaps, then, God can remind us that we should love our enemies and pray for those who hate us. Perhaps praying such a prayer helps us turn our grief over to God.
Such a prayer reminds us that it is God to whom we must turn in such a season; it is God who ultimately decides who is punished and how. It is God whose will is done, “on earth as it is in heaven” (Matthew 6:10).
Psalm 137 reminds us that God wants us to bring our every thought to him in prayer. Have you shared even your most vengeful thoughts with God? — Thea Leunk
Let everything that has breath praise the Lord. Praise the Lord. Psalm 150:6
There is no doubt about it: Psalm 150 pours out praise from a grateful heart. The psalmist joyously declares whom, where, why, and even how we should praise—with every noise-making instrument available. This final psalm in the prayer book of God’s people ends on a note of jubilant praise.
This is good news. It’s good news because, as we have already noted, the psalms reflect the breadth of human experience. The psalms address life’s unfairness. They express anger and despair, lament and sadness. They speak of God’s laws and righteousness and of our own struggle to walk in God’s ways. I can’t count the number of times I’ve read or spoken words from the psalms at a hospital bedside, to a grieving spouse or family, or to someone in jail or prison. As we go about life, the questions asked in the psalms are ours too. “How long, Lord?” . . . “Who is like you, Lord?” . . . “Why must I go about mourning?” . . . “Where can I go from your Spirit?” (Psalm 13:1; 35:10; 43:2; 139:7).
It’s good news that we can bring all our struggles and our joys and our wonderings to the Lord. The psalms end in praise because that’s the trajectory of our lives and all human history. The suffering and evil in our world do not get the final word. God’s deliverance does. The end is good beyond our imagining. So “let everything that has breath praise the Lord.” — Ruth Boven
DIG IN - comes from this link to online content
Read the Psalms in a Christian Way
For some years now I have been on a voyage of discovery in the book of Psalms. In particular, I have wanted to know how we, as new covenant believers today, ought to read and sing the psalms. I have known, of course, that the New Testament quotes some psalms about Christ. Perhaps most famously, Jesus quotes from Psalm 22 when he cries on the cross, “My God, my God, why have you forsaken me?”
And there are many other psalms either quoted by Jesus or quoted about Jesus. But what I have gradually discovered is that many, many other psalms speak for Christ or about Christ. And I have also been fascinated to find that this has been well-known by lots and lots of Christian writers in the first three-quarters or more of Christian history. It’s been quite a revelation to me. Again and again I have seen a psalm come into focus when I relate it to Christ, similar to a fuzzy scene through a camera viewfinder coming into sharp focus when the lens is properly adjusted.
My method for approaching this and also a survey of how the psalms have been read in Christian history is to approach the question from two directions, in a sort of pincer movement. First, moving forward from the psalms, I have traced several ways in which the psalms cry out for a future completion only possible in Christ. And then, second, I have tried to study carefully how Christ quotes from and echoes the psalms, and then how the apostolic writers do so, as the Holy Spirit led them into all truth.
In this comprehensive, 4-volume commentary, Christopher Ash provides a thorough treatment of all 150 Psalms, examining each chapter’s significance to David and the other psalmists, to Jesus during his earthly ministry, and to the church of Christ in every age.
I want to mention just four psalms as teasers to provoke you to think. I have called the article “Four Psalms You Didn’t Realize Point to Christ.” And, of course, you may answer, Ah, but I did. You didn’t think I did, but I did realize this! If you did, then well and good. Forgive me for misrepresenting you. But just in case you didn’t, here are four psalms. They are no more than teasers to whet your appetite to learn to read the psalms in a wholly Christian way. I hope they will prove a blessing to you.
Psalm 1 declares God’s blessing on a man who doesn’t act in some wrong ways (Ps. 1:1), but who delights in God’s instruction and thinks about it day and night (Ps. 1:2). He is a remarkable man, likened to a tree whose roots go deep into fresh water so that his life yields good fruit and prospers in every way. It’s a beautiful psalm and a short one. There are two ways to respond. First, we may say to ourselves, If God’s blessing rests on this kind of person, then I want to be like that. I will look at what this man does not do, and I will resolve not to do these things. I will ponder what he does do, and I will decide to be like that. Then, I hope I will be blessed. That’s not a bad way to respond. But it will always lead to disappointment. However hard I try, I will never live up to this portrait. And so Christian writers (including Augustine around 400 AD and Luther soon after in 1500 AD) have said, There is only one man who fits this description. Only Jesus Christ is this blessed man in his perfection. He never did what the Psalm 1 man doesn’t do. He always did what the Psalm 1 man does. He is the blessed man and My only hope is to have his blessing overflow to me as I am in Christ. In the words of the old hymn, “Immortal honors rest on Jesus’s head . . . in him I live,” and this is why his blessing rests upon me.
Psalm 6
Psalm 6 opens with great sorrow as David feels the pain of being a sinner under the judgment of God (Ps. 6:1–7). He has a troubled soul (Ps. 6:3), and he weeps with grief (Ps. 6:6–7). But then beginning in verse 8, he speaks to his wicked enemies with great conviction: “Depart from me, all you workers of evil.” And he says how sure he is that God has heard his prayers and seen his tears. While we can identify with David in being sinners, we struggle to tell evildoers to depart from us and to know that God has heard our prayers. How can we have this authority and confidence? The psalm, as with so many others, seems to resonate with us in some parts but really doesn’t in others. It is like an out-of-focus picture. But then we realize, first, that the words “my soul . . . is . . . troubled” (Ps. 6:3) are echoed about Jesus in John 12:27, where Jesus says his soul is troubled as he knows himself accounted a sinner about to pay the penalty for sins on the cross. And then we realize that the words “depart from me, all you workers of evil” are words that Jesus will speak in judgment (Matt. 7:23; Luke 13:37). Jesus is the King who is counted as a sinner, who becomes sin for us (2 Cor. 5:21). And Jesus is the same King who, after paying the penalty for the sins of his people, will command all unrepentant workers of evil to depart from him. And so this fuzzy picture comes into sharp focus as we hear this psalm on the lips of Jesus.
Again and again I have seen a psalm come into focus when I relate it to Christ, similar to a fuzzy scene through a camera viewfinder coming into sharp focus when the lens is properly adjusted.
Psalm 109 is one of the strongest of the psalms in which prayers are spoken for the wicked to be punished (the so-called “imprecatory” psalms). It contains some very strong language, some of which makes us shudder. But as we study the psalm we find that David, the speaker, is unjustly accused and praying that God will “stand at his right hand” (in the place of a defense witness) to vindicate him against these false accusations. Martin Luther even classified it as a “psalm of comfort” because of the assurance it offers to this falsely-accused and betrayed man. Three echoes in the New Testament connect this with Jesus. First, this man is hated “without cause” (without a valid reason, Ps. 109:3), as is Jesus (John 15:25). Second, the psalm prays that his betrayer will be dismissed and “another take his office” (Ps. 109:8). The apostles quote this verse about Judas Iscariot (Acts 1:20). Third, this man is mocked (Ps. 109:25) in words echoed at the cross of Christ (Matt. 27:39; Mark 15:29). It is Jesus who prays this psalm in the end, and that provokes us to ask what this can mean. The answer goes to the heart of understanding the prayers in many psalms. for God to punish the wicked. Only Jesus can pray this because he is the one who will take this penalty upon himself for all who will trust in him.
Psalm 145. “I will extol you, my God and King.” This is how it begins. He pledges to praise God the King. The king extols the King. Many psalms praise God. In Psalm 145 David promises to do this “forever and ever” and “every day.” But how can we do this? We can say, Well, David promises this, and it’s clearly a right thing to do, so I will do my best to do the same. But, as with the ambition to be like the Psalm 1 man, it always leads to disappointment. The New Testament suggests a wonderful answer: “Through him"—that is, through Christ. The author of the letter to the Hebrews says, “Let us continually offer up a sacrifice of praise to God” (Heb. 13:15). Jesus himself speaks the words of Psalm 22:22 (“I will tell of your name to my brothers, in the midst of the congregation I will praise you”), according to Hebrews 2:12. Commenting on Hebrews 2:12, John Calvin writes that, “Christ is the great choirmaster who tunes our hearts to sing God’s praises.” Christ is the one who leads his church in praising God. So when we read a psalm of praise such as Psalm 145, we are not being asked to carry the burden of praising God on our own; rather, we are invited to join the choir of Jesus as he leads us in praise. The initiative is with Jesus, the song is by Jesus, the tune is set by Jesus. All we do is join in. And that makes praise a joyful and glad calling.
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage, they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as an ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
Psalms is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
- Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
- Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
- Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
- Hymns celebrating God’s law (Psalm 119).
- Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
- Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
- Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
- Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
- Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
The Psalms are often called “the heart of the Old Testament.” John Calvin said of the Psalms, “I have been wont to call this book not inappropriately, an anatomy of all parts of the soul; for there is not an emotion of which anyone can be conscious that is not here represented as in a mirror.” The Psalms is a collection of 150 poems that express a wide variety of emotions, including love and adoration toward God, sorrow over sin, dependence on God in desperate circumstances, the battle of fear and trust, walking with God even when the way seems dark, thankfulness for God’s care, devotion to the word of God, and confidence in the eventual triumph of God’s purposes in the world.
KEY VERSE
“Let everything that has breath praise the Lord! Praise the Lord!” (Ps. 150:6)
DIG IN
The church father Athanasius called the book of Psalms “an epitome of the whole Scriptures,” and the Protestant Reformer Martin Luther called it “a little Bible, and the summary of the Old Testament.” Spend a few minutes skimming the Psalms and making a list of Old Testament characters, stories, and themes found there.
Jesus taught us to read our Bibles with him in mind—“everything written about me in the Law of Moses and the Prophets and the Psalms” (Luke 24:44). “The Psalms” or “the Writings,” which includes the book of Psalms and other books, bear witness to Jesus (John 5:39) and can “make [us] wise for salvation” (2 Tim. 3:15). The Psalms are quoted by the New Testament authors more than any other Old Testament book. When Paul quotes from the Old Testament, one-fifth of his citations are from the Psalms. And in Paul’s sermons in Acts, he often quotes from the Psalms. Look at his Acts 13:16–41 sermon. Note especially verses 33 and 35. What two psalms does he quote? Then, based on those psalms, what does Paul affirm about Jesus?
Personal statement from the class leader: Most of my life, when it comes to the Psalms, I have been focused on getting through them so I can chalk them up as read, but I realize this is not a healthy approach to such an important book. My goal this time through is to slow down and realize that God is worthy of praise. Those in heaven give a bounty of praise to God. (Rev. 19:1,2) Much of our culture spreads doubt that the God of the Bible is not real and that Jesus is not who we think. In order to fully appreciate reading the Psalms, cast aside all doubt and fully accept that Jesus is exactly who the Bible proclaims him to be. Jack
WEEK 2 - Doorway to the Psalms (1–8)
As you read this week's scripture, you may find that some verses really strike home for you. Those are the selections that are worthy of discussion. The plan for our class meeting is to discuss a few verses from our weekly reading. It would be good if each of us helped with this. So, as you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
One reason I enjoy reading from the book of Psalms is that it offers guidance in our walk with God. Psalm 1 reminds us that ultimately life offers only two roads to travel. “Blessed are those who do not walk in step with the wicked or stand in the way that sinners take or sit in the company of mockers, but who delight in the law of the LORD, and meditate on his law day and night.”
This psalm describes a progression in the way we can get dragged into a lifestyle that dishonors God. It begins with “walking,” moves to “standing,” and ends in “sitting.” The psalmist describes a life that begins with a flirtatious walk with sin and ends up deeply mired in mockery of the Lord and his way.
A life of wickedness has no real weight to it. It cannot last; it is “like chaff that the wind blows away.”
By contrast, a righteous life has balance and stability. That’s what faith and obedience give to God’s children. In this regard, we can say that a person who walks with God is like “a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither.”
Does your life have stability through your walk with God? Does it have the strength, in Christ, to stand strong in the stormy times of life? (See Philippians 4:13.) Walking the path with your Lord means life today and forever. -- Adrian A. Helleman
Read Genesis 12:1–3 and 2 Samuel 7:12–16. How do these two promises relate to Psalm 2? Then, read Acts 13:33, Romans 1:4, and Hebrews 1:5. What is said of Jesus in relation to these promises?
"Foes” and “enemies” are mentioned in Psalm 3. Look at the superscription (a lead-in statement at the top of the chapter) for Psalm 3. How does learning that David was the author and that this psalm was tied to the occasion of Absalom’s rebellion (2 Samuel 15–16), help you better understand the strong language and blunt and seemingly brutal requests?
The superscription in Psalm 4 is the first psalm to add “to the choirmaster” as well as “with stringed instruments.” Other psalms will say “to the choir” and list various other instruments beyond the human voice, such as “for the flutes” (Psalm 5; compare Ps. 150:3–5). Tune names are also sometimes given, such as “According to the Sheminith” (Psalm 6) or “According to the Doe of the Dawn” (Psalm 22). What do such titles teach you about the nature and use of the Psalms?
The Psalms are quoted more than 70 times in the New Testament. The apostle Paul quotes Psalm 4:4 in Ephesians 4:26. How does he apply it?
Psalm 5 is the first psalm to call God “King” (v. 2). This is the most pervasive metaphor for God in the Psalms: he is the God who rules the whole of creation. This psalm also provides the first instance of a psalm with prayers for the personal downfall of enemies. What does the psalmist ask God to do? Why?
The early church labeled Psalms 6, 32, 38, 51, 102, 130, and 143 the “Penitential Psalms.” Psalm 6 is the first of these psalms. While we don’t know the specific sin and sins he sorrows over, what does the psalmist ask God to do for him?
Psalm 8 is a “hymn of praise.” Notice that God is not praised for abstract attributes, but rather for what?
This psalm describes a progression in the way we can get dragged into a lifestyle that dishonors God. It begins with “walking,” moves to “standing,” and ends in “sitting.” The psalmist describes a life that begins with a flirtatious walk with sin and ends up deeply mired in mockery of the Lord and his way.
A life of wickedness has no real weight to it. It cannot last; it is “like chaff that the wind blows away.”
By contrast, a righteous life has balance and stability. That’s what faith and obedience give to God’s children. In this regard, we can say that a person who walks with God is like “a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither.”
Does your life have stability through your walk with God? Does it have the strength, in Christ, to stand strong in the stormy times of life? (See Philippians 4:13.) Walking the path with your Lord means life today and forever. -- Adrian A. Helleman
DIG IN
Don’t overlook the obvious. In Hebrew poetry the most distinctive and pervasive organizing form of poetic art is parallelism. The three principal kinds of Parallelism are:
Don’t overlook the obvious. In Hebrew poetry the most distinctive and pervasive organizing form of poetic art is parallelism. The three principal kinds of Parallelism are:
- Synonymous parallel- (echoes) the second half-line is identical or similar to the first.
- Antithetic parallel- (contrasts) the second half-line is opposite the first.
- Synthetic parallel- (completes) the second half-line imitates but also adds to the first.
Read Genesis 12:1–3 and 2 Samuel 7:12–16. How do these two promises relate to Psalm 2? Then, read Acts 13:33, Romans 1:4, and Hebrews 1:5. What is said of Jesus in relation to these promises?
"Foes” and “enemies” are mentioned in Psalm 3. Look at the superscription (a lead-in statement at the top of the chapter) for Psalm 3. How does learning that David was the author and that this psalm was tied to the occasion of Absalom’s rebellion (2 Samuel 15–16), help you better understand the strong language and blunt and seemingly brutal requests?
The superscription in Psalm 4 is the first psalm to add “to the choirmaster” as well as “with stringed instruments.” Other psalms will say “to the choir” and list various other instruments beyond the human voice, such as “for the flutes” (Psalm 5; compare Ps. 150:3–5). Tune names are also sometimes given, such as “According to the Sheminith” (Psalm 6) or “According to the Doe of the Dawn” (Psalm 22). What do such titles teach you about the nature and use of the Psalms?
The Psalms are quoted more than 70 times in the New Testament. The apostle Paul quotes Psalm 4:4 in Ephesians 4:26. How does he apply it?
Psalm 5 is the first psalm to call God “King” (v. 2). This is the most pervasive metaphor for God in the Psalms: he is the God who rules the whole of creation. This psalm also provides the first instance of a psalm with prayers for the personal downfall of enemies. What does the psalmist ask God to do? Why?
The early church labeled Psalms 6, 32, 38, 51, 102, 130, and 143 the “Penitential Psalms.” Psalm 6 is the first of these psalms. While we don’t know the specific sin and sins he sorrows over, what does the psalmist ask God to do for him?
Psalm 8 is a “hymn of praise.” Notice that God is not praised for abstract attributes, but rather for what?
WEEK 3 - In the Lord I Take Refuge (9-18)
READ - Psalms Chapters 9-18 - Link to Text and Audio
(As you read look for a selection that touches you and prepare to share a reading and thoughts with the class.)
THINK ABOUT THIS
The Lord is a refuge for the oppressed, a stronghold in times of trouble. Psalm 9:9
Psalm 9 begins with thanks for all of God’s wonderful deeds, including being a refuge for the oppressed.
Where does your mind go when you think of oppression? Mine goes to the prison in South Africa where Nelson Mandela spent years behind bars because he wanted justice for oppressed people. I visited that prison and saw Mandela’s cell. It’s hard to fathom a person emerging from that place with the hope and fortitude to keep fighting for justice. But what Mandela professed is that he was not alone during his imprisonment. There was a stronghold he could rely on in his time of trouble. His stronghold was the God of justice, who “rules the world in righteousness and judges the peoples with equity.” When Mandela was finally freed, he praised the God who does not abandon us in times of trouble.
“Those who know your name trust in you, for you, Lord, have never forsaken those who seek you.” They “sing the praises of the Lord” and “proclaim among the nations what he has done.” God wants to lift up all who are burdened by oppression. The prophet Isaiah declared about the coming Christ: “A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice” (Isaiah 42:3).
May you know that the God of justice who has come to us in Christ is your refuge today. — Ruth Boven
DIG IN
Psalm 9 serves as an excellent summary of Psalm 1–18: that the Lord is a king who righteously saves those who trust in him by judging the nations who do not. From Psalms 9–18, a group called “the wicked” (also called “sinners,” “scoffers,” “wrongdoers,” “ungodly,” etc.) rises to the surface. For example, look at Psalm 10. Why does the psalmist ask God to arise and judge the wicked? What have the wicked done?
The Greek and Latin versions of Psalms 9–10 have these psalms combined as a single psalm, in part because, together, they follow a basic acrostic pattern. Moreover, there are thematic similarities. What do the two psalms have in common? How are they different?
Psalm 9 serves as an excellent summary of Psalm 1–18: that the Lord is a king who righteously saves those who trust in him by judging the nations who do not. From Psalms 9–18, a group called “the wicked” (also called “sinners,” “scoffers,” “wrongdoers,” “ungodly,” etc.) rises to the surface. For example, look at Psalm 10. Why does the psalmist ask God to arise and judge the wicked? What have the wicked done?
Psalm 10 begins with a question we all ask at times: “Why, O Lord, do you stand afar off? Why do you hide yourself in times of trouble?” Look at Matthew 26:53; 27:43; Luke 23:14–16; and 1 Peter 2:23. How did Jesus wait for God’s answer? How does he serve as a model for you?
How is the question in Psalm 15:1 (asked twice, as a parallelism) answered in the rest of the Psalm? Does anything make you uncomfortable about the answers? How does Hebrews 12 give a New Testament perspective on this?
There is a popular Christian slogan that “God loves the sinner but hates the sin.” What do you make of that slogan in light of Psalm 11:5?
It would be fascinating to do a study on all the questions asked in the Psalms! A common question (asked more than 20 times in the Psalms), starts “How long?” In Psalm 13, “How long?” is repeated four times. What helps the psalmist wait? Can what helped him, also help you?
Psalm 18 is an adaption of David’s song in 2 Samuel 22. In Romans 1:3 Paul writes of Jesus as “descended from David according to the flesh.” Similarly, Mary sings of her Son as being given “the throne of his father David” and having an everlasting kingdom (Luke 1:31–33). Jesus fulfills the Davidic covenant (read 2 Samuel 7). Where in Psalm 18 is this covenant talked about? Also, where is another place in the New Testament (there are many!) where Jesus is called “the Son of David”?
WEEK 4 - Love the Lord, All You Saints (Psalms 19–26)
READ - Psalms Chapters 19-26 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
English pastor Thomas Watson (1620-1686) warned, “God can neither be deceived by our subtlety, nor excluded by our secrecy.”
Hidden faults and secret sins are not an isolated theme in the Scriptures.
The psalmist admits, “You have set … our secret sins in the light of your presence.”
The teacher concludes, “God will bring every deed into judgment, including every hidden thing” (Ecclesiastes 12:14).
The senseless are asked, “Does he who fashioned the ear not hear? Does he who formed the eye not see?” (Psalm 94:9).
No wonder David pleads, “Forgive my hidden faults.”
Thomas Watson also said, “All will not sin on a balcony, but perhaps they will sin behind the curtain.” Praise God that our balcony sins and our curtain sins are fully cleansed.
“We have this hope as an anchor for the soul, firm and secure,” sealed by “Jesus, the pioneer and perfecter of our faith” (Hebrews 6:19; 12:2). — Dale Vander Veen
Look at what is said about the written Word of God in Psalm 19:7–11. What synonyms are used for it? Find the verb “is” (also “are”). What “is” the Word?
Psalms 20–21 are “royal psalms” because they are concerned with the Davidic monarchy as the vehicle of blessing for the people of God. Psalm 20 is a prayer and Psalm 21 is a thanksgiving; both relate to the Messiah, the ultimate heir of David. How so? What pattern in these Psalms was fulfilled in the life of Jesus?
In our previous lesson, we encountered a “hymn of praise” (Psalm 8). Psalm 22 is the emotional opposite. It is a lament—a poem where a psalmist lays his troubled situation before the Lord, asking him for help. (As much as a third of the Psalter consists of laments.) In Psalm 22, how does David ask God to help? Why?
DIG IN
Psalms 20–21 are “royal psalms” because they are concerned with the Davidic monarchy as the vehicle of blessing for the people of God. Psalm 20 is a prayer and Psalm 21 is a thanksgiving; both relate to the Messiah, the ultimate heir of David. How so? What pattern in these Psalms was fulfilled in the life of Jesus?
In our previous lesson, we encountered a “hymn of praise” (Psalm 8). Psalm 22 is the emotional opposite. It is a lament—a poem where a psalmist lays his troubled situation before the Lord, asking him for help. (As much as a third of the Psalter consists of laments.) In Psalm 22, how does David ask God to help? Why?
In the passion narrative, Matthew’s Gospel presents Jesus as a thoroughly innocent and faithful man who is brutally and unjustly executed. Read Matthew 27:35–46 and show where Matthew’s account refers back to the verses listed here from Psalm 22: Verses 18, 7, 8, 1.
Psalm 23 is a “psalm of confidence.” David praises God for his presence, provision, and protection. What images does he use for each of those divine actions?
Based on the creation pattern of Genesis 1, certain psalms were assigned to each day of the week for temple worship. For example, Psalm 93 was sung on the sixth day, and Psalm 92 on the seventh. With Genesis 1 as your guide, what day do you think Psalm 24 was assigned to, and why?
Psalm 25 is a lament, structured in an acrostic pattern. However, it doesn’t end in the confident way most laments do, and it includes penitential elements. What does David ask God to do for him?
In Psalm 25–26, we again hear the language of personal integrity and innocence (e.g., Ps. 25:21 and nearly every verse of Psalm 26). How do such claims fit with petitions for forgiveness (“For your name’s sake, O Lord, pardon my guilt, for it is great”; Ps. 25:11), pleas for redemption (“Redeem me, and be gracious to me”; Ps. 26:11b), and temple worship (“altar” and “house”; Ps. 26:6–8)?
Psalm 23 is a “psalm of confidence.” David praises God for his presence, provision, and protection. What images does he use for each of those divine actions?
Based on the creation pattern of Genesis 1, certain psalms were assigned to each day of the week for temple worship. For example, Psalm 93 was sung on the sixth day, and Psalm 92 on the seventh. With Genesis 1 as your guide, what day do you think Psalm 24 was assigned to, and why?
Psalm 25 is a lament, structured in an acrostic pattern. However, it doesn’t end in the confident way most laments do, and it includes penitential elements. What does David ask God to do for him?
In Psalm 25–26, we again hear the language of personal integrity and innocence (e.g., Ps. 25:21 and nearly every verse of Psalm 26). How do such claims fit with petitions for forgiveness (“For your name’s sake, O Lord, pardon my guilt, for it is great”; Ps. 25:11), pleas for redemption (“Redeem me, and be gracious to me”; Ps. 26:11b), and temple worship (“altar” and “house”; Ps. 26:6–8)?
WEEK 5 - The Lord is My Salvation (Psalms 27–31)
READ - Psalms Chapters 27-31 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
The Lord is the stronghold of my life—of whom shall I be afraid? Psalm 27:1
Before my Grandpa Mulder died, he compiled a list of Bible passages for the pastor to give to the grandchildren at his funeral. Thus his name is written alongside Psalm 27 in my Bible. It encourages me to think about how God gave my grandfather the strength to endure the difficulties in his life.
The Lord was Grandpa’s stronghold when one of his children died at age 11 when their family could barely make a living during the Great Depression when his wife died at age 55, and when leukemia later drained him of life. The image of him looking to heaven as he sang a hymn in his hospital bed is one I will not forget.
When God’s people are besieged by an army of challenges in life—grief, financial struggles, illness—we can endure because God is our stronghold. God’s grip never loosens, even when we feel as if we are slipping away. David the psalmist writes that “in the day of trouble” God will “keep [us] safe in his dwelling” and then “set [us] high upon a rock” as a sign of victory.
This psalm is packed with words of comfort: light, salvation, confidence, beauty, safety, joy, help, mercy, and goodness. Memorizing this psalm, and repeating it throughout the day in times of difficulty, can be a sure source of strength for anyone who is suffering.— Bonny Mulder-Behnia
DIG IN
Although some of the psalms are didactic (instructional), overall the Psalter is not a catechism but a doxological confession of faith. As such, we see what genuine faith looks like. In Psalm 27, what is the picture of faith? In Psalm 29, what is the picture of praise?
In the Psalms, theology is taught indirectly and implicitly, and often through imagery. In some Psalms, God is depicted as a king, warrior, judge, father, and even a protective mother bird. What image is used for God in Psalm 28? What does that teach you?
A “hymn of thanksgiving” is a psalm that thanks God for his answer to a petition. Some of these psalms are communal (e.g., Psalm 9) while others are individual, such as Psalm 30. What does Psalm 30 thank God for?
Psalm 31 is a lament that seeks help from God for a faithful person worn out with trouble and beset by “enemies” who want to do him harm (vv. 4, 8, 11, 13, 15, 18, 20). Sometimes it is difficult to directly connect such psalms to our lives. However, the psalmist’s trust transcends time. How does he exhibit personal faith in God? How did Jesus do the same (Luke 23:46)?
WEEK 6 - Surrounded By Steadfast Love (Psalms 32–41)
READ - Psalms Chapter 32-41 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Sin taints our spiritual blood and separates us from God. But Jesus offers a spiritual "marrow transplant" that restores our spiritual circulatory system. Because of that, we can now have fellowship with God again.
Except ...
Except that we still sin. We may be saved, but we still sin. So let's push the imagery a little further. If "Jesus in me" is the source of the new "blood" I need, and nothing can change that wonderful truth in my life, what do I do about the fact that I keep tainting my new spiritual blood?
How do I deal with this everyday contamination?
That's what Psalm 32 is about. If our heart's desire is to connect with God, to live in a good relationship with the Lord, then we will want to get rid of the stuff that gets between us and God. And the way to do that, God says, is to go through a daily kind of "dialysis" -a process that helps cleanse our "blood" of the daily guilt that makes it dirty and separates us from God.
In the strength of God's Holy Spirit, we pursue that "dialysis" by taking a look at ourselves, honestly confessing our sins before Jesus, and asking him to cleanse us of them. That's what forgiveness is all about. Without it, separation only grows. With it, relationship gets restored each time again. — Henry Kranenburg
DIG IN
Psalms like Psalm 32 sing of forgiveness. Martin Luther called such Psalms “the Pauline psalms” because they reminded him of Paul’s theology of the forgiveness of sins (e.g., Paul uses Psalm 32:1–2a in Rom. 4:7–8 to show that “not counting sin” [which he treats as another way of counting righteousness] has always been done “apart from works”). How is the forgiveness of sins illustrated? Look at verse 11. What does forgiveness lead to?
Psalm 34 is another psalm that follows an acrostic pattern. Due to verse 8, “Oh, taste and see that the Lord is good!” Origen (AD 185–254) claimed that Psalm 34 was sung as a communion hymn in the early church. However, how does Peter use verses 8–9, 12–16 in 1 Peter 2:3; 3:12?
Psalm 35 shows how the faithful should pray when they know that malicious people are seeking to harm them. The prayer recounts the evil schemes of the persecutors and asks God to fight on behalf of his faithful one—“Draw the spear and javelin against my pursuers!” (v. 3a). Since this is God’s inspired Word, let’s assume such petitions are proper for God’s people to pray. Praying for such divine judgments is one thing; rejoicing in them (vv. 9–10, 27–28) is another thing altogether. What are some reasons for such rejoicing (see especially vv. 7–8, 11–16; compare John 15:25 on Jesus’ use of Ps. 35:19)?
The Lord’s “steadfast love” is a major theme in the Psalms. According to Psalm 36:7–9, how is that attribute illustrated?
Psalm 37 is another acrostic. It is also a “wisdom psalm” because it shares themes found in the wisdom literature of the Bible—in the books of Job, Proverbs, Ecclesiastes, and the Song of Songs. The opening stanza establishes the overall theme of the righteous persevering through persecutions (vv. 1–4). First, what shall happen to the wicked? Second, what shall happen to the righteous? Third, in the meantime, what should the righteous do?
When the psalmist writes, “those who wait for the Lord shall inherit the land” (Ps. 37:9), “the meek shall inherit the land” (v. 11), and “The righteous shall inherit the land” (v. 29), what piece of real estate are they talking about? Jesus uses the first half of verse 11 in the third beatitude (Matt. 5:5). Is he referring to the same land?
The title of Psalm 38 associates the psalm with “the memorial offering.” This is the portion of the grain offering that the priest burns on the altar (Lev. 2:2). Its purpose was to “remind” God that the worshiper had consecrated these gifts of God’s own abundant providence and to remind the worshiper of his sins. What are the synonyms for sin in Psalm 38:1–8? What are the images for iniquities? In your own words and in your own life, how would you describe sin? Take a poetic stab at it!
Knowledge of self is rooted in our knowledge of God. In Psalm 39, what should we know about ourselves in light of God?
Admission and confession of sin are major themes in Psalms 38–41. List some verses to this effect. Also, list verses that state the remedy to our sin-situation.
WEEK 7 - Why Are You Cast Down, O My Soul? (Psalms 42–58)
READ - Psalms Chapter 42-58 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
My tears have been my food day and night, while people say to me all day long, “Where is your God?” — Psalm 42:3
The author of Psalm 42 is in deep distress. He is longing for God, and people around him have been taunting him, saying, “Where is your God?”
People in this world also taunt and judge us sometimes. But we should not let that bother us, because people judge others by their own standards. God’s standards are more important.
The psalmist also didn’t see any sign of help and could not go to worship God in the sanctuary—and that caused him to feel forgotten by God. It made the psalmist ache inside. If we are not able to worship God with his people, we too can feel lonely and hurt inside.
The poet longed to be with God and to meet with God. “As the deer pants for streams of water, so my soul pants for you, my God.”
This psalm helps us to see that we can keep faith despite the stresses of feeling distant from God. In God’s strength, the psalmist keeps talking to his soul, saying, “Why, my soul, are you downcast? Why so disturbed within me? Put your hope in God, for I will yet praise him, my Savior and my God” (42:5, 10; see also Psalm 43:5).
It may take a while to feel close to God again, especially if we cannot worship God with his people. But God is always with us, watching over us. Our souls are in his hands. Our destiny is safe in his care. Like the psalmist, we can keep reminding ourselves of these good truths in faith. We can praise the Lord, for he is our Savior and God. — Jang Ho Park
DIG IN
Because Psalms 42–43 share a refrain, most Bible scholars take them to be a unified lament. Find that refrain. Moreover, both psalms express the longing to return to God’s presence in the sanctuary (42:2; 43:3–4). The singer represents himself as separated from temple worship, far from Jerusalem (“the land of Jordan and of Hermon”; v. 5), and subject to the taunts of those who despise his faith. If you read these two psalms as one poem, what is the progression of thought?
It is often difficult to discern if the individual speaker of a psalm speaks for himself or as a representative of all Israel (what is called the “collective I”). Who is the speaker in Psalm 44? Is it a personal lament or a corporate one? What event is described in verse 2? On what basis does the psalmist appeal to God to “awake”?
In the Psalter, what is unique about Psalm 45? Hebrews 1:8–9 cites Psalm 45:6–7. How are those verses used to teach about Christ?
What is the refrain of Psalm 46? How does the refrain summarize the poem’s theme?
In Psalm 47, the Lord is called “the King of all the earth” (v. 7) and “the God of Abraham” (v. 9). In Psalm 48 we read about praises in the temple (v. 9) reaching “to the ends of the earth” (v. 10). In Psalm 49, “all the inhabitants of the world” (v. 1) are called to listen. How do those titles and thoughts relate to Genesis 12:1–3 and Matthew 28:19–20?
Many verses from the Psalms have a vertical dimension—i.e., they call God’s people to worship God. Other verses have a horizontal dimension—i.e., the congregation addresses one another to believe, say, or do something (see Eph. 5:9; Col. 3:16). How does Psalm 48 demonstrate this balance?
WEEK 8 - Create in Me a Pure Heart (Psalms 49–56)
READ - Psalms Chapter 49-56 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Sometimes we use fancy language in our prayers to God. It can sound as if we are trying to make a good impression. Other times, though, we are direct and brutally honest in our prayers, confessing our sins with a broken heart because we know we have failed.
Psalm 51 is a brutally honest prayer. The psalmist describes sin as a great stain on his life. He knows that the sin he has done messes up the beauty of his life. Sin is offensive to God, and it needs to be washed away.
Just as surely as sin stains a person’s life, God has the power to wipe that life clean again. The psalmist prays for forgiveness, asking God to cleanse him and make his life beautiful again. The honesty of the confession is possible because of the trust that God will hear and forgive.
Because of the grace of Jesus shown to us on the cross, we can also pray to God with brutal honesty, confessing the stain of our sin and asking God to give us pure hearts again. God promises to cleanse us and make us beautiful again. God promises to take away our guilt and shame and to renew our spirits. Our honest confession is met with God’s faithful grace and love. — Rebecca Jordan Heys
DIG IN
In reading the Psalms, we must never forget to ask the question, “What is said about God?” Answer that question for Psalm 50. In light of what is said about God, how are God’s covenant people—then and now—to live? How shouldn’t we live? Why should we live the way God wants us to?
Psalm 51 is the most famous of the “Penitential Psalms.” What specific sin and confrontation was the impetus for writing this psalm? While this psalm is based on a historical situation in David’s life, and thus intensely personal, it also contains instructional elements (see vv. 16–19) and serves as a model for all repentant believers. How so?
The title for Psalm 52 sets the psalm during David’s flight from Saul (1 Sam. 21:1–17), which led to the slaughter at Nob of the priests who had helped David (1 Sam. 22:9–19). Doeg’s report put the priest’s hospitality to David in the worst light (1 Sam. 22:10); when none of Saul’s Israelite men would strike the priests down, Doeg willingly did so. He is thus an example of the enemies that the faithful might face. How does that setting shed light on the description of David’s ruthless enemies?
Psalm 53 is called a “duplicate psalm” because it is almost identical to Psalm 14 (also compare Psalm 70 with 40:13–17 and Psalm 108 with 57:7–11 and 60:5–12). However, there are differences. What are the differences? What do those differences emphasize?
Some of these Psalms (e.g., Psalm 54) can seem far removed from those of us who are not suffering, especially suffering religious persecution. How might we be able to pray such psalms on behalf of other Christians around the world?
We have read plenty of psalms about the godly suffering under the hands of the Gentile enemies. What is unique about who harms David in Psalm 55? Any idea whom David has in mind? Have you ever had a painful betrayal? How should you pray during such a sad situation? How can verses 22–23 help? Read also 1 Peter 5:7.
Where is the word “trust” used in Psalm 56? How is the concept of trust expressed in imagery?
WEEK 9 - Let the Nations Be Glad (Psalms 57-65)
READ - Psalms Chapter 57-65 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Receiving an unexpected prognosis or bad news can be very unsettling. Suddenly all sense of normalcy goes out the window, plans are put on hold, and life becomes about managing one day at a time. This can happen for all sorts of reasons, and we can have feelings of disorientation, confusion, and uncertainty.
Those experiences are a normal part of dealing with a crisis. So why does the psalmist say, “I will never be shaken”? Does that mean he never felt bewildered by life’s circumstances?
No. We see clearly that the psalmist feels like a “leaning wall” and a “tottering fence.” He feels hurt and vulnerable, and yet he repeats that his rest and hope are in God. We don’t have to cover up our feelings when we’re going through tough times; we can be honest about feeling like a tottering fence and yet somehow not be shaken.
The song of Psalm 62 gives us a beautiful invitation: “Trust in him at all times, you people; pour out your hearts to him, for God is our refuge.” In a mysterious way, being vulnerable and pouring out our hearts opens us up to receive the rock-solid foundation that God’s loving character provides us. We may not be able to control what happens in our lives, but we always have the invitation to rely fully on God. No matter what happens, even if we feel as if we could be toppled, we will not be shaken. — Julia Prins Vanderveen
DIG IN
What does the imagery in Psalms 57:4; 58:6–9; and 59:1–7 teach us about David’s enemies? While such imagery shows how evil those enemies were, nevertheless, how are Christians to pray verses like 58:10 and 59:12–13? Read Revelation 14:14–20 and 19:1–21.
Shechem, Succoth, Gilead, Manasseh, Ephraim, and Judah are all part of the land that God promised to Israel; while Moab, Edom, and Philistia were neighboring lands (Ps. 60:6–8), which also belong to the Lord (see Ex. 19:5) and brought great harm to or refused to help God’s people. Israel existed to judge the nations but also to bring light to the nations. As Christians, we are not called by God to engage in a holy war for a particular land, and yet like Israel, we are to extend God’s light to the nations (Matt. 5:14; 28:18–20). What are some ways to faithfully witness to the gospel without being pushovers or allowing injustices?
We have looked at the imagery for David’s enemies. Next, let’s explore the imagery used for God and to represent the believer’s relationship with him. In Psalms 61:4–5 and 62:2, what are the metaphors for God, and how can these images foster confidence in God especially when individuals (“O my soul”) as well as churches (“O people”) are faced with oppression or despair?
There are only 14 historical titles in the Psalms, and eight of them are found in this section (Psalms 51; 52; 54; 56; 57; 59; 60; and 63). However, while those psalms were born out of specific historical situations, note that the psalmists do not pray with historical specifics (e.g., “O Lord, save me from Saul.”). This is why such psalms “worked” for public worship in Israel and “work” also today. How can you personally apply Psalm 63 to your life?
Psalms 63 and 64 share many themes. List those themes. What are the three requests given in Psalm 64?
As believers, it is important for us to develop a spirit of gratitude to God. In Psalm 65, how does David express his gratitude? What was the occasion for his gratitude? What are you currently thankful for?
WEEK 10 - You Answer Us with Deeds (Psalms 65-72)
READ - Psalms Chapter 65-72 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
For most of the past decade, I have served as the pastor of a church in a rural area. Each fall, the fields bustle with activity as farmers bring in crops that have been growing all summer. The air is filled with energy and excitement as the fruits of the year’s labors are gathered in.
Harvest reminds us of God’s faithfulness. God’s blessing sustains our crops with the sunshine, rainfall, and soil nutrients needed to help them grow. Harvest reminds us that in this year God has again been gracious and has given us a blessing as the crops are gathered in. Especially when we think about people in our world who go hungry, this season should bring us to humble thanks before God and to renewed concern for the needs of our world.
Yet the Bible also uses harvest imagery to picture God’s work of renewing sinners by grace, and of gathering them together to be his people in Christ. Even as it speaks of the blessing of God’s provision, Psalm 67 highlights a mission impulse as well: “May the peoples praise you, God; may all the peoples praise you.” God pours out his blessings “so that all the ends of the earth will fear him.”
As you think about the blessing of another harvest, join in praying that the whole earth will recognize God’s faithful care as he gathers his people in Christ. — Joel Vande Werken
DIG IN
Look at Psalm 66:4 and Psalm 67:4. Who does or will worship God? How did that motivate Paul for ministry (read Rom. 15:11)?
The New Testament cites several verses from Psalm 69. Fill out the table below. How do the New Testament writers portray Jesus Christ in light of this psalm?
Psalm 69:22–28 cries out for God to punish the wicked. What do you think about such petitions for “holy war”? Consult Romans 12:17–21 and Ephesians 6:12.
Psalm 71 is unique in that it speaks of generational praise. What generations are talked about and in what verses?
All but two of the psalms in Psalm 51–72 have in the subscription “to the choir” or “choirmaster.” These songs were obviously sung in temple worship. However, these psalms are more than a liturgical library; they are an imprint of public and personal experience. Moreover, even Psalms that had no named connection with public worship (e.g., Psalm 72) were used for private expression. For example, in Mary’s Magnificat (Luke 1:46–55) she weaves together Old Testament scriptures, including lines from Psalms 72, 98, and 103. Compare Luke 1:46–55 to Psalm 72. What themes are shared?
WEEK 11 - Truly God Is Good To Israel (Psalms 73–78)
READ - Psalms Chapter 73-78 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
As for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked. Psalm 73:2-3
Sometimes life seems unfair. Sometimes you look around and wonder why some families experience one hardship after another while other families prosper.
Why is it that so many of us have everything we need while others have less than nothing?
Why is it that some people who care nothing about God live in luxury, while millions of people dedicated to the Lord are persecuted?
These are the very questions that torment the writer of Psalm 73. He did not understand: “As for me, my feet had almost slipped; I had nearly lost my foothold. For I envied the arrogant when I saw the prosperity of the wicked.”
He’s not alone. Many Christians wrestle with that issue. A wife standing next to the casket of her husband whispered to me, “This is not right.”
So many things in life don’t seem right or fair. That’s why we need to keep our eyes on the Lord.
It was only when the psalmist focused on the Lord and came into God’s presence that he began to understand. He did not find an answer to his questions. But he found peace in knowing that our lives are in the hands of the loving God who has become our Father through Jesus Christ. When life seems unfair, be sure to come into his presence. — Arthur J. Schoonveld
DIG IN
Psalms 73–78 are six of Asaph’s 12 Psalms in the Psalter. They describe Israel’s covenant failures and the consequences—God rebukes and rejects his people. The historical psalm (Psalm 78) summarizes the sad story.
What do Psalms 73–78 teach you about God’s character and concerns? Write a list.
What is the psalmist’s problem in Psalm 73? How does he vividly describe the people behind his problem (vv. 4–12)? How is the problem resolved?
In the first half of Psalm 74 (vv. 1–11), God seems silent. Why? What has happened? What hasn’t God done that the psalmist thought he would do? In the second half (vv. 12–23), he trusts in God. What has changed?
The Psalms were part of Israel’s formal worship, and thus have appropriately been labeled “The Hymnbook of the Old Testament.” The psalms were written to be sung. And while they are not doctrinal treatises, they nevertheless teach us much about the content of our lyrics. When you look at a psalm like Psalm 75, what is surprising about its lyrical content? In the church today, we rarely sing lyrics like that. Why not? Should we?
Obviously, the Psalms were written before Jesus Christ was born, crucified, and raised. However, Jesus claims that he is the center of the canon (read Luke 24:25–27, 44). In light of that claim, how should we read Psalm 76?
Find the repeated keywords in Psalm 77. How do these words help us arrive at the psalm’s theme?
Psalm 78 is a “historical psalm” or a “psalm of remembrance.” What are the historical acts recounted? Why are “the glorious deeds of the Lord” (v. 4) recounted? What is the lesson we can learn from this psalm?
WEEK 12 - Glorify Your Name (Psalms 79–83)
READ - Psalms Chapter 79-83 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
You transplanted a vine from Egypt. . . . You cleared the ground for it, and it took root and filled the land. Psalm 80:8-9
I love raspberry bushes and their sweet fruit. Before my parents moved out of their home, I dug up as many roots from my father’s garden as I could fit in the space I had carved out behind our new home. I transplanted and nurtured the roots until they became healthy plants. As I watched over these plants, they produced their pleasing fruit. The roots sent out shoots, and the patch grew.
Psalm 80 tells of a transplanted “vine from Egypt.” The Lord God transplanted this vine with tender, loving care. The Lord protected it with shade and walls, and “it took root and filled the land.” This vine is a picture of Israel, God’s people, flourishing.
I am a shoot from a transplant. My grandparents immigrated more than 100 years ago. For the first couple of generations, my extended family remained planted in their faith and flourished. Over time, family ties and connections to the immigrant community loosened. In some ways, this has been good. But connections with God and God’s people have weakened or been severed for some, and the family tree has weakened.
The words of our text in Psalm 80 are nestled in lament. Something has gone wrong with the vine. God’s people are in anguish, struggling outside of his favor and needing to repent. Is that the case for us too? — Don Byker
DIG IN
The most helpful tip I can give you on how to better read, understand, and apply the Psalms is to meditate upon them day and night (Ps. 1:2). Read them. Reread them. Think on them. Ask for the Spirit’s illumination. With that in mind, prayerfully read Psalm 79 and list five observations. Circle the one observation that you think is most central to the psalm’s main theme.
What is the refrain of Psalm 80? What metaphors are used? How do these images aid the author’s message?
Psalm 81 is a “prophetic hymn,” which echoes themes found in the Prophets, especially calling the people to covenant faithfulness. Verse 2 refers to the trumpet at the new moon and at the full moon. This may well indicate that the psalm was suited to the Feast of Trumpets (the first day of the seventh month, when the moon was full), with the solemnity of the Day of Atonement in between them. Read Leviticus 23:23–36. How does that setting help you understand and apply this psalm?
Psalm 81 also reflects on the exodus and the event at Meribah. Read Exodus 12–14 and 17. How do those events help you understand and apply this psalm?
Read John 10:34–35. How did Jesus use Psalm 82?
Israel used Psalm 83 when they were threatened by Gentile enemies. When and how would Christians use this psalm?
WEEK 13 - "blessed is the one who trusts in you" (Psalms 84–89)
READ - Psalms Chapter 84-89 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Who is like you, Lord God Almighty? … Your faithfulness surrounds you. Psalm 89:8
God’s faithfulness can’t be turned on and off. It can’t be removed from him. Faithfulness is part of God’s nature, as we saw yesterday, and our reading for today says that God’s faithfulness “surrounds” him.
Psalm 89 states that God’s love “stands firm for-ever,” and God is mighty. These attributes together are closely connected with faithfulness. God’s love compels him to be faithful toward us, and God’s might enables him to overcome any obstacle that stands in the way of that faithfulness.
Today’s psalm tells us that God expressed his powerful faithfulness in a covenant with King David. God swore an oath to David that his line would be established forever and his throne would be made firm through all generations (see 2 Samuel 7). God faithfully kept that promise in Jesus Christ and now, through him, God also keeps that promise to us.
Paul expressed God’s invincible faithfulness in these words: “I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). Nothing can tear us away from our Lord who stands faithful guard over our lives (John 10:28-29). — Shawn Brix
God’s faithfulness can’t be turned on and off. It can’t be removed from him. Faithfulness is part of God’s nature, as we saw yesterday, and our reading for today says that God’s faithfulness “surrounds” him.
Psalm 89 states that God’s love “stands firm for-ever,” and God is mighty. These attributes together are closely connected with faithfulness. God’s love compels him to be faithful toward us, and God’s might enables him to overcome any obstacle that stands in the way of that faithfulness.
Today’s psalm tells us that God expressed his powerful faithfulness in a covenant with King David. God swore an oath to David that his line would be established forever and his throne would be made firm through all generations (see 2 Samuel 7). God faithfully kept that promise in Jesus Christ and now, through him, God also keeps that promise to us.
Paul expressed God’s invincible faithfulness in these words: “I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). Nothing can tear us away from our Lord who stands faithful guard over our lives (John 10:28-29). — Shawn Brix
DIG IN
Psalm 84:1–4 uses lofty language about the temple. Why was there such a strong connection in Israel’s mind between God’s house and God himself? Since Jesus is now the temple (Immanuel—“God with us,” Matt. 1:23; compare John 2:21), how would you translate verses like verses 1–4 into the appropriate language for Christian worship?
In Luke 11:1, the disciples ask Jesus, “Lord, teach us to pray.” Jesus replied with the Lord’s Prayer. How do Psalms 85–86 aid your prayer life? That is, how do they teach Christians how to pray and what to pray for?
What are the questions asked of God in Psalm 88?
How many times is “steadfast love” and “faithfulness” mentioned in Psalm 89? Yet, what is the problem?
A covenant is a binding agreement between two parties, typically involving a formal statement of their relationship, a list of stipulations and obligations for both parties, a list of witnesses to the agreement, and a list of curses for unfaithfulness and blessings for faithfulness to the agreement. The concept of covenant is a major theme in the Old Testament. Twelve psalms focus on God’s covenant with his people, notably Psalm 89. What does this psalm teach about God’s covenant relationship with his people? How does this psalm anticipate the coming of Jesus and the new covenant (see Matt. 1:12–16; Luke 3:23–38)?
WEEK 14 - My Foot Slips (Psalms 90–97)
READ - Psalms Chapter 90-97 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Teach us to number our days, that we may gain a heart of wisdom. Psalm 90:12
According to a statistic published some time ago, the average life span of people in the United States is 25,550 days (70 years). Some of us are already past that number, while others may never reach it. My calculator tells me that as of today I have lived 28,080 days. Perhaps you want to check just how many days you have already lived.
As we count our days, we are reminded that they are limited. As someone once put it, “Life is a temporary assignment.”
That’s why the psalmist asks the Lord to help us number our days—so we will realize we have been given only limited time here on this earth. The psalmist wants us to remember that what really matters is how we use the days he gives us.
And that raises some important questions: How will we use the remaining 364 days of this year? Will we use them in the way the Lord wants us to? Will we use them to serve him and to serve the people God places on our path? Are we willing to use our gifts and talents, our resources and our time to build his kingdom in whatever place he puts us?
We are not given another year simply to take up space. Wherever we may find ourselves, God wants to use each one of us. Ask yourself today, “How does God want to use me?” — Arthur J. Schoonveld
DIG IN
Psalm 91 is a tender and intimate psalm that describes the confidence that the believer may have through all manner of dangers and challenges. Look at verses 3–8. What are the benefits that come to those who trust in the Lord? When Jesus was tempted in the wilderness, the Devil quoted Psalm 91:11–12 (Matt. 4:6). How did the Devil use those verses? How did Jesus respond in trust (Matt 4:1–11)?
Some of the psalms were written for and/or intended to be sung during particular festivals or celebrations (e.g., Psalm 65 as a harvest thanksgiving). In addition to the festivals, certain psalms (e.g., Psalm 92) were written for the weekly Sabbath worship, as a day of “holy convocation” (Lev. 23:3). How does that context shed light on the themes of Psalm 92?
Some of the psalms share “affinity groupings.” For example, Psalm 93 along with Psalms 95–99 can be grouped under the heading of “psalms celebrating God’s universal kingship.” In one short phrase, how does Psalm 93 express God’s kingship?
There are pitfalls we must be aware of when reading the Psalms as Christians. The first pitfall is that we would ignore a psalm’s original setting; the second that we would limit the application to only the original audience. What verses in Psalm 94 are used in Romans 11:2, 1 Corinthians 3:20, and Hebrews 12:5–6, and how?
In the contemporary church, verses 1–7a of Psalm 95 are often used as a call to worship, while verses 7b-11 are ignored. Why might this be the case? Read Hebrews 3:7–11. What half of the psalm does the author of Hebrews use to call the church to continue to worship? Why?
Psalm 96 has three sections, each beginning with a command and each mentioning the Gentiles. Find the commands and list the references to Gentiles. What was Israel’s view of their mission in the world (see Psalm 98)?
God wins! Psalm 97 is a hymn that celebrates God’s rule over creation, focusing on how God’s universal rule assures the faithful of his final victory over evil and idolatry. That theme looks forward to the reign of Jesus Christ (read the book of Revelation). However, its language also echoes praises from the Pentateuch, especially the book of Exodus. See how this is the case. Below, fill in the similar phrases:
WEEK 15 - Shout for joy to the Lord (Psalms 98–106)
READ - Psalms Chapter 98-106 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Worship the LORD with gladness …Psalm 100:2
Let’s suppose you want to help someone become a Christian. How do you tell the story about Christianity and what it feels like?
Let’s try putting our faith story on a baseball field. Let’s say first base is the guilt we feel when we commit sin. Then second base would be knowing we need to confess and repent of our sin. This follows the basic teaching that we are destined for hell without the saving work of Christ. A Christian accepts that hard truth.
Then let’s say third base is the sense of duty and commitment we feel toward God. I cannot just relax in a comfortable recliner for Jesus. I must get up and serve him in the world.
Now, is that the whole story? Does our faith ever reach home plate?
It can, because home plate is expressed in Psalm 100. Here we see the happiness of belonging to God. We are like sheep that are safe in his pasture. We are like travelers together, happily sharing the story of God’s love and faithfulness.
Friend, let’s kneel together and confess our sins, and now that Jesus Christ has lifted the fears of death and hell from us, let’s live for him by running down the final baseline, heading for home!
DIG IN
In Psalm 98:1, we are exhorted, “Oh sing to the Lord a new song, for he has done marvelous things!” In Revelation 5:9 another “new song” is sung to Jesus in celebration of what he has done for the world. What mighty acts of salvation would the first singers of Psalm 98 recount in their worship? As Christians, what acts of salvation can we add to those?
Psalm 99 is a beautiful example of what is taught throughout the Psalter—that the Lord is both transcendent and immanent. How does this psalm blend those seemingly paradoxical attributes?
In Hebrews 1, the author cites a number of Old Testament texts to show that Jesus is superior to angelic beings. Look at Hebrews 1:9. What verses from Psalm 102 does he quote to support his argument? What does that quotation teach you about the deity of Christ?
Psalm 103:17–18 connects faith (the fear of the Lord) with obedience (keeping the covenant). Other psalms stress that same point (e.g., Ps. 105:45; 112:1, 7; compare 2:11). Where else in Psalm 103 is that connection made? Read John 14:15, 21; 15:10. How does Jesus make the same connection?
Psalms 104–106 recall the storyline from creation to the exile. Read through these psalms and write down the major events mentioned in Israel’s history. As a Christian, if you were to write a psalm, what acts in salvation history would you add after Israel’s exile?
WEEK 16 - I Will Awake the Dawn! (Psalms 107–112)
READ - Psalms Chapter 107-112 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
They reeled and staggered like drunkards; they were at their wits’ end. Then they cried out to the Lord in their trouble, and he brought them out of their distress. Psalm 107:27-28
The purpose of the church is often misunderstood. Many people see a “holier than thou” attitude among its members. Yet Scripture teaches that “all have sinned and fall short of the glory of God” (Romans 3:23).
Many others see the church as a place of spiritual relaxation or material blessing. That misconception causes frustration for people who are faithful believers but still have trouble and distress in their lives. If we describe it in nautical terms, the church is not a warship or a cruise ship but a lifeboat.
The seafarers described in Psalm 107 were helpless in the storm. They had no control over the movements of their ship. But they “cried out to the Lord in their trouble, and he brought them out of their distress.” They could not rely on their own strength, but they could trust in the power of the Lord.
This is still true today. God’s Word does not say we will not experience “the valley of the shadow of death,” but it does promise that God is with us (Psalm 23:4). God does not ignore the cries of his people; he hears us in our distress.
Are you spinning around in a storm in your life? Rather than trying to fix things in your strength alone, ask the Lord to be with you in your distress and to have mercy on you. — Jason Zuidema and David Rozeboom
DIG IN
Psalm 107 expresses the tribe of Judah’s gratitude to God for their return from exile. Notice the word “some.” It describes four different groups. Summarize what is said about each group during the exile.
In the Psalms, God is praised for his mighty acts in history, the stunning majesty of creation, personal and corporate rescue from enemies, and for his written revelation. In Psalm 108, for what is God praised?
In Psalm 109 the psalmist is persecuted. Thus, he gives himself to prayer (v. 4). What does he pray for (vv. 6–20)? Why does he pray in this way—what has the wicked man done? How did the earliest Christians apply this psalm (see Acts 1:20)?
Psalm 110 is quoted more than any other psalm in the New Testament. Read where and how it is quoted—Matt. 22:44–45 (see also Mark 12:35–37; Luke 20:41–44); Acts 2:34–36; 1 Cor. 15:25–28; Eph. 1:22; Heb. 1:13; 5:6; 7:17, 21). Summarize the two main truths taught about Jesus in those texts?
Psalms 111–112 follow an acrostic pattern (after “Praise the Lord,” the first word of each line begins with the successive letter of the Hebrew alphabet), and therefore these psalms illuminate each other. What does Psalm 111 say about “the Lord”? What does Psalm 112 say about “the man who fears the Lord”?
WEEK 17 - Praise the Lord (Psalms 113–119)
READ - Psalms Chapter 113-119 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
He raises the poor from the dust and lifts the needy from the ash heap … Psalm 113:7
This psalm deals with questions like “How big is the Lord?” and “How great is our God?” The answers may seem easy, but they don’t convince everyone.
Ancient Jewish people pondered these questions. Their country was never big or powerful. Its economy never became world class. Except for an 80–year span with King David and his son Solomon, their armies were mostly outmaneuvered, outnumbered, and overrun. Their theology said, “God is great beyond measure and reigns over all.” But their nation was no empire.
Yet even after decades of defeat, temple songs rang out, “The LORD is exalted over all the nations.” In a world where each nation, village, and household had its own gods, the boast that God was the great King was an act of sheer faith. Still, the people of God sang with enthusiasm, “Who is like the LORD our God?”
All this was a hint of the real nature of Christ’s kingdom. Jesus confuses people. They expect leaders to ride white stallions; he parades on a donkey colt. They expect leaders to use military might; he teaches his followers to love their enemies. They expect kings to rule from marble palaces; he heals lepers in obscure villages and plays with children. God keeps saying, “I’m so big that I care for the poor.” We struggle with God’s upside–down kingdom. But someday we will believe him fully. — Kevin Adams
DIG IN
Psalms 113–118 are often called “the Egyptian Hallel” psalms (more on that below). Read them together. What themes do they share?
Read 1 Samuel 2:1–11—Hannah’s song of praise for God’s answer to her petition for a son. Read also Luke 1:46–53, Mary’s Magnificat. Now, read Psalm 113. What similarities do you see? What do those similarities express to you?
What historical events in Israel’s history are alluded to in Psalm 114? The psalm uses exuberant personification (a figure of speech in which something nonhuman is given human attributes) to describe some of these events. Give an example or two.
Psalm 115 gives a picture of Israel’s God versus the nations’ idols. What is said about God? What is said about idols (see Isa. 44:9–20)? How does such satire help you “trust in the Lord”?
Psalm 116 is a very personal psalm of thanksgiving for God’s care. How can this psalm help you grow in your “love” (v. 1) for the Lord? Read Romans 3:3 and 2 Corinthians 4:13. How did Paul apply verses from this psalm?
How, in Hebrews 13:6, is Psalm 118:6 applied to Jewish Christians? How did various New Testament authors (Matt. 21:42; Mark 12:10–11; Luke 20:17; Acts 4:11; 1 Pet. 2:7) apply Psalm 118:22–23?
There are short Psalms (Psalm 117) and long ones (Psalm 119). Psalm 119 is the longest psalm and the longest “chapter” in the Bible! Psalm 119 is a hymn about the Bible. (It is also an acrostic poem—there are 22 stanzas of eight verses each; all eight verses start with one of the 22 letters of the Hebrew alphabet.) It uses synonyms for God’s written revelation. What are those synonyms? What are the psalmist’s attitudes and actions in relation to the word?
WEEK 18 - The Psalms of Ascents (Psalms 120–134)
READ - Psalms Chapter 120-134 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
Every continent on earth has mountains. Some are cold, rugged, and difficult to climb. Others are favorite vacation spots. Still others are sources of water, timber, and other natural resources. Those of us who live within view of a mountain range are reminded daily of God’s greatness and our smallness.
Psalm 121 asks us to consider that same contrast.
Setting out for their trip to Jerusalem for a festival, pilgrims often sang this song to remind each other of the dangers of the journey ahead and of the assurances of God’s protection. God is greater than any so-called god of the hills or mountains—the Lord God is earth’s Creator. God is more powerful than any force of the sun or moon—the Lord created them too. The false gods of other nations might have had to take vacations, but not the Lord God Almighty, who never slumbers or sleeps.
Whenever we set off on a journey—whether it is a trip of hundreds of miles or only a few steps—we can remind ourselves, as those pilgrims did, that we travel with God. We need not fear the dangers of the road or threats from others; every step of our way is seen by God, who watches over us.
Our God, the Creator of earth’s highest mountains and deepest valleys—and everything in between—is also the protector of our small lives. — Thea Leunk
DIG IN
Psalms 120–134 are called the Songs of Ascents. While likely composed on various occasions and for various purposes, these 15 psalms were later grouped together and sung by pilgrims as they ascended to Jerusalem to worship the Lord (Ps. 122:4).
It is always important to remember that the Psalms are God-centered prayers/songs. Read Psalms 120–134 with this in mind. How many times is “the Lord” mentioned? (Count the pronouns too!) Make a list of all the Lord’s actions—what he did, does, and will do.
Throughout these psalms, the psalmists openly share with the Lord their needs and desires. How do they make requests and what do they ask for? Follow-up: how does what they do instruct your own prayer life?
Psalm 121 is a psalm of protection. What repeated phrase emphasizes this theme?
In Psalm 126, what phrase is repeated three times? Why should Israel act with that emotion? Put simply, what reasons are given for rejoicing?
Psalms 127 and 128 mention the blessing of children. What are the specific blessings? Do they still apply today? If not, why not? If so, how so?
In Psalm 125:4, the psalmist speaks of “those who are good” and how God rewards the righteous. However, in Psalm 130:3, the psalmist writes, “If you, O Lord, should mark iniquities, O Lord, who could stand?” How do you reconcile those two seemingly contradictory ideas?
What are the different words used to express faith in Psalms 125, 128, and 130? What are the images used in Psalms 130 and 131?
Read 2 Samuel 7. How does this help our understanding of Psalm 132? Of these 15 psalms, only Psalm 132 is quoted and/or alluded to in the New Testament. Compare Psalm 132:5 with Acts 7:46; Psalm 132:11 with Acts 2:30; and Psalm 132:17 with Luke 1:69. What light do those New Testament texts shed on this Old Testament psalm?
What is the central theme of Psalm 133? What two images are used to explain that theme? How do those images help explain the theme? Around whom and what is Israel united? Around whom and what is the church united? Consider Ephesians 4:1–6.
There are two psalms that call for God’s people to respond—“let Israel now say.” What are those two psalms? What might be the purpose of such a structure?
God’s blessing and judgment is a prominent theme in these psalms, as we have seen in earlier ones. Whom does God bless, and why? Who does God judge, and why?
WEEK 19 - Let Everything That Has Breath (Psalms 135–142)
READ - Psalms Chapter 135-142 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
The words of this psalm startle us; they throb with anger and grief.
God’s people have been taken captive and deported far away from home. And now their captors want them to sing? “Yes, we’ll sing you a song. Listen to this one!” And they sing a psalm that no one would want to hear.
The captives’ cry for justice is troubling—surely innocent children should not have to pay with their lives for what a king and an army have done!
Perhaps we are troubled by this psalm because it is so honest. There are times we may feel just as angry and eager for vengeance and justice. Perhaps voicing such thoughts and wishes in honest prayer is just what God wants us to do. Perhaps, then, God can remind us that we should love our enemies and pray for those who hate us. Perhaps praying such a prayer helps us turn our grief over to God.
Such a prayer reminds us that it is God to whom we must turn in such a season; it is God who ultimately decides who is punished and how. It is God whose will is done, “on earth as it is in heaven” (Matthew 6:10).
Psalm 137 reminds us that God wants us to bring our every thought to him in prayer. Have you shared even your most vengeful thoughts with God? — Thea Leunk
DIG IN
Read through the entire text for this study, Psalms 135–150. Then interact with the following questions and record your notes on them concerning this section of the Psalms.
In Psalm 135 God is labeled “good” and “great.” Why? Compare his person and works with other “gods.”
Psalm 136 expands upon the themes of Psalm 135. Note the inclusion (vv. 1, 26). Note also the obvious refrain in every verse. List God’s “great wonders” for which Israel is to give thanks. What are the three main historical events described? Also read Psalm 138, another psalm of thanks. For what does David gives thanks?
Psalm 137 ends with a ferocious curse! What is it? How can the context of the psalm shed light on that curse (vv. 1–6)? How can prophecies like Isaiah 13:16, 19; 47:1–9; Jer. 50:46; 51:24 help us understand this prayer? Put differently, how does this curse accord with divine revelation—“to execute on them the judgment written” (Ps. 149:9)?
Psalms 138–145 are the final collection of Psalms attributed to David. Psalm 139 is the most popular of this collection. Its popularity is due in part to its theme of God’s intimate knowledge of his people (note the verb “know”; vv. 1, 2, 4, 6, 23) and the beautiful language used to express that theme (e.g., “you knitted me together in my mother’s womb”; v. 13). However, read verses 19–22. What is surprising about these verses? How do you make sense of them in light of the rest of the psalm? Note also the immediate context. Read Psalms 137, 140, and 143:2 (see also Psalms 5; 54, 56; 59; 69; 70; 71; and 109).
WEEK 20 - Praise the Lord (Psalms 143–150)
READ - Psalms Chapter 143-150 - Link to Text and Audio
As you read look for a selection that touches you and share a reading and thoughts with the class.
THINK ABOUT THIS
There is no doubt about it: Psalm 150 pours out praise from a grateful heart. The psalmist joyously declares whom, where, why, and even how we should praise—with every noise-making instrument available. This final psalm in the prayer book of God’s people ends on a note of jubilant praise.
This is good news. It’s good news because, as we have already noted, the psalms reflect the breadth of human experience. The psalms address life’s unfairness. They express anger and despair, lament and sadness. They speak of God’s laws and righteousness and of our own struggle to walk in God’s ways. I can’t count the number of times I’ve read or spoken words from the psalms at a hospital bedside, to a grieving spouse or family, or to someone in jail or prison. As we go about life, the questions asked in the psalms are ours too. “How long, Lord?” . . . “Who is like you, Lord?” . . . “Why must I go about mourning?” . . . “Where can I go from your Spirit?” (Psalm 13:1; 35:10; 43:2; 139:7).
It’s good news that we can bring all our struggles and our joys and our wonderings to the Lord. The psalms end in praise because that’s the trajectory of our lives and all human history. The suffering and evil in our world do not get the final word. God’s deliverance does. The end is good beyond our imagining. So “let everything that has breath praise the Lord.” — Ruth Boven
DIG IN
Read 1 Samuel 24:1–17 (see 22:1). Then read Psalm 142 (see Psalm 57). How does the historical context shape your reading of the psalm?
Some of the psalmists accept their situation quietly, while others show their exasperation by questioning God (e.g., Psalm 142). Is it right to talk this way to God?—to “pour out [our] complaint before him”?
How does the confidence in answered prayer displayed in Psalm 143:12 relate to the petition in verse 11?
Psalms 135 and 150 start “Praise the Lord.” Similarly, Psalms 135, 146, 147, 148, 149, and 150 begin and end with “Praise the Lord.” All six verses of Psalm 150 contain the imperative “to praise”! Read those psalms together. Make a list of at least three reasons given for such exuberant worship.
While there is a Psalms scroll from the Dead Sea Scrolls which attributes 3,600 psalms to David, the book of Psalms attributes 73 to him, of which Psalm 145 is the last. We know that David loved music and musical instruments (1 Sam. 16:17–23; 2 Chron. 23:18). The Psalms mention a number of instruments used in worship. Psalm 150:3–5 lists a number of various instruments. What are they (see Ps. 33:2–3; 81:2–3; 92:2–3; 149:3)? The psalms also mention a number of places from which God can be praised. For example, look at Psalm 149:1, 5 and 150:1. What places are mentioned?
Psalm 149:6–9 speaks of godly people judging the nations. Verse 9 begins, “to execute on them the judgment written!” Is this a prophecy referring to Revelation 19:11–21? If not, what written judgment is the psalmist referring to?
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The following article is part of the 10 Things You Should Know series.
1. The book of Psalms has no (original) title.
The Hebrew Bible provides no title to the book of Psalms. Old Testament books in the Hebrew text are sometimes named according to the first words of the book. For example, the title of Genesis is In the Beginning, the title of Exodus is These Are the Names, and the prophetic books are named after the prophet himself. But the book of Psalms has no title in the Hebrew text.
Psalm 72:20 may hint of an early collection of some of the psalms when it says, “The prayers of David, the son of Jesse, are ended.” It may be that an early collection of psalms was named The Prayers of David.
The title of the book in Rabbinic and subsequent Hebrew literature is Book of Praises or simply Praises (tehillim). Although this word (in the singular) is used to title just one psalm (Ps. 145), its later use as a title for the book itself derives from its content—the book of Psalms is a book of praises. Psalms of all specific genres, even laments, are regularly couched in praise.
The Hebrew word for psalm occurs dozens of times in the book, and the Septuagint (Codex Vaticanus) picks this up in the plural as the title of the book: Psalmoi. In Codex Alexandrinus, the title given is Psalterion (an ancient stringed instrument) from which we have the name Psalter. Then, in Jerome’s Latin Vulgate, it became Libra Psalmorum, The Book of Psalms. So the English title, The Book of Psalms, comes to us from the Greek through the Latin. The Hebrew word psalm denotes a liturgical song sung to an instrumental accompaniment, but because the note of praise is so dominant in these psalms, the word has come to denote simply a song of praise, a sacred song, or a hymn.
2. The book of Psalms is a universal favorite.
The evidence for this assertion is overwhelming and has been so from the church’s earliest days. Jesus and his apostles cited verses from the Psalms so frequently and with such ease and immediate grasp that they appear to have spent their lives in the Psalter. In the early centuries of the church, ministers memorized the entire collection. And all throughout the history of the church, the Psalms has been among the first books of the Bible translated and the most commonly read and memorized. Many verses from the Psalms seem lodged in the memory of virtually all Christians, and Psalm 23 is probably the most well-known text in the world. From Jesus to us, the Psalter has been the treasure of God’s people everywhere.
3. Psalms are poetry, and they must be read as such.
Poems are not narrative, and we can’t read the Psalms (profitably) if we read them like we read, say, the books of Samuel or Acts. We read narrative linearly, following the story along rather common lines of thought (protagonist, antagonist, challenge or threat, etc.) to the climactic end. Poetry is not laid out quite that way. The lines are brief and compact and often convey the message only subtly and with figures of speech. And with Hebrew poetry in particular, like the psalms, the verses consist of parallel lines to convey the thought. If the verse has two lines, the second in some way informs the first. If the verse has three lines, the send and third inform the first. To read a psalm profitably we cannot just gloss over the lines quickly to the end, or much will be missed. We must pay attention to the details. We must ponder the figures of speech to grasp the reality they reflect, and we must consider thoughtfully how the compressed lines inform one another.
It has been said that you can tell it’s poetry by all the white space on the page. There is not as much to read, but ironically the compacted details demand closer attention.
4. Psalms have a variety of recognizable forms.
It has long been recognized that not all the psalms are alike. There are different moods and varying circumstances reflecting every human emotion brought before God. Some psalms are given to praise, and some are given to lament and petition. Some are given to express trusting confidence in the Lord of providence, and some look back with grateful praise for what he has done. And then there is Psalm 110, pure prophecy.
What has not always been recognized is that some of the psalms follow common forms. Just as English poetry has some standard genres (cf. the limerick), so also certain types of psalms follow common forms with common components. The praise psalm typically has 1) a call to praise, 2) a cause or reason for praise, and then 3) a renewed call to praise. The lament psalm typically consists of 1) a direct address (“O God!”), and this often with an introductory lament and/or call for help; 2) the lament; 3) an expression of the psalmist’s confidence or trust; 4) the psalmist’s petition; and 5) a conclusion or praise.
There are other psalm forms also, such as songs of trust and individual psalms of grateful praise. Not all the psalms follow a given form, and the psalmists themselves did not follow these forms slavishly—there is variety, and often no particular form is evident. But the psalmists did employ common psalm forms, and recognizing these forms helps us understand what a given psalmist himself was thinking as he wrote. Often preachers have been frustrated as they try to organize their sermon from a given psalm. A recognition of these psalm forms relieves the frustration entirely.
5. The superscripts are part of the psalms.
The superscriptions atop the psalms in our English Bibles, most often italicized, are not an “add-on” or in any way “extra.” They simply follow the Hebrew text and belong to the psalm itself.
Critical scholarship in the last century or so has sought to discredit the superscripts, but the manuscript evidence unanimously points to them as original to the text. This was the standard practice in the ancient near east, and every psalm in the Old Testament outside the psalter has a superscript also. There is no textual reason to deny them.
And the value of the superscripts is enormous. Fourteen of the psalms provide historical setting, such as Psalm 3 (David’s flight from Absalom). Without this historical note we would be without context altogether. And often even the brief “Of David” provides needed setting and context.
The superscripts provide basically two categories of information: authorship and performance. Atop the psalm the psalmist states his name and often the psalm category (“psalm,” “miktam,” etc.). The “performance” part of the superscript (e.g., “to the choirmaster”) always appears first in our superscripts and in fact should be recognized as the postscript to the previous psalm.
6. The Psalter has a liturgical setting.
At Sinai God gave Moses the worship system for ancient Israel. It consisted of a stated place for worship, a priesthood, sacrifices and offering for various purposes and occasions, and so on. When David brought the ark of the covenant the tent on Mount Zion (1 Chron. 15–16) he preserved Mosaic worship, of course, but he added a musical dimension. Now the offerings were accompanied by singing and musical instruments and were in many ways made a festive occasion.
This is the setting of the Psalms, and evidence of it is pervasive. Throughout the psalms we read of “the house of the Lord,” “his holy hill,” “to the choirmaster,” “Songs of Ascents,” psalms of Zion, psalms of entrance liturgies, enthronement psalms, public processions, musical instruments—all these and more reflecting the temple setting of the Psalter. The psalms did not originate for private but for public use. Even psalms written away from the temple look back to it. This “hymnbook” found its original use by the people of Israel gathered together at the temple in liturgical use. At this point in redemptive history, of course, as Isaac Watts famously argued, we sing these psalms now in light of their fulfillment in Jesus Christ. More on this below.
7. The Psalter consists of five “books.”
The one hundred and fifty psalms that compose the Psalter are arranged into five books.
- 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
One distinction of these divisions is the doxologies at the end of each book. The implications of these divisions are many, and they represent the history of Israel from the united monarchy to the exile.
- Books 1–2 are principally by David and represent the triumph of the king. Here very often David is in crisis, but his psalms usually end in praise.
- Book 3 anticipates Israel’s exile. This is known as the “dark book” of the Psalter. Here Israel’s kings—the house of David—fail, and the sanctuary is destroyed. This book climaxes in Psalm 89 and its lament of the seeming collapse of the Davidic covenant.
- Book 4 is oriented to Israel in exile. She has no king, but here the psalms fall back on God in trust that he is their king. Hope is still alive because God is Israel’s eternal refuge.
- Book 5 praises God for Israel’s restoration and return from exile, and here praise is offered to him from among the nations.
8. The placement and arrangement of the individual psalms is not haphazard.
Within these five books the editors seem clearly to have arranged the psalms according to common authorship, genre, theme, and various distinctions and insights. We have psalms of David grouped together (Pss. 3–41), prayers of David (Ps. 72:20), psalms of Asaph (Pss. 73–83), miktam psalms (Ps. 56–60), enthronement psalms (Pss. 95–100), psalms reflecting morning and evening prayers (Pss. 3–6), psalms that celebrate the “name” of the Lord (Pss. 7–9)—these are among the more obvious evidences of editorial arrangements within the Psalter. Psalm 90 stands at the head of Book 4, it seems, for interpretive reasons. Davidic psalms are placed even in the later “books” preserving the Psalter’s Davidic/royal orientation.
Moreover, Psalms 1–2 together form the gateway to the psalter. Psalm 1 tells us for whom the Psalms are written—those who treasure God’s law and live accordingly. Psalm 2 tells us about whom the Psalms are written—the Lord’s King who, in fulfillment of God’s decree, will reign over his kingdom universally. These two psalms together set the stage for the entire psalter.
The Psalter may rightly be understood as a hymnbook, but we do well to recognize that the songs are placed not haphazardly but intentionally.
9. The Psalms focus on the king.
The Psalter has a distinct royal orientation. It is not just a hymnbook—it is a royal hymnbook, and we may picture ancient Israel singing these songs as they gathered around their king at the temple.
The evidence of this royal orientation is extensive. Most obvious is the prominence of David, whose name appears in the superscript of about half of the psalms and who is the subject of others (e.g., Ps. 89). Beyond David himself are Solomon (Ps. 72; Ps. 127) and other Davidic kings (e.g., Ps. 45). The “enemies” so often in view in various psalms are nations and military forces. The alternating “I” and “we” also reflects the king who represents the people.
All Christians read the Psalter “devotionally,” as we ought. But we will miss the psalmists’ message if we assume the “I” and the “me” is Mr. Everyman or some other pious Israelite. The psalms are not in their first instance about us; pervasively it is the king who is in view.
10. The Psalms are about Jesus.
The significance of this royal orientation goes further as we seek to understand the psalms in canonical perspective. We have it on Jesus’s authority (Luke 24:44) that the psalms are about him. Some of the psalms are more directly predictive, such as Psalm 2 and Psalm 110. In others David stands as a “type” or picture of Christ and is prospective of him in more subtle ways. In some, the language describes the king in terms that go beyond the historic kings and can refer, finally, only to the Lord Jesus (Ps. 45:6; cf. Heb. 1:8). And we can see from the use of the psalms in the New Testament, both from Jesus and his apostles, that the Davidic king ought to be recognized as prospective of David's greater son. Often the psalms present the king in his ideal, an ideal of which all David’s other sons fell far short. Yet this ideal anticipates a king still to come. David and his kingdom foreshadow Christ and his kingdom.
When David hands his psalms “to the choirmaster” for the congregation to sing, he gives them to us to sing also. And as ancient Israel sang of their king, so we sing these same psalms now in recognition of their fulfillment in God’s Anointed, the Lord Jesus Christ, who in his death, resurrection, and ascension has inaugurated God’s universal kingdom, and who in his return will bring that rule to glorious consummation.
Bruce K. Waltke and Fred G. Zaspel are the authors of How to Read and Understand the Psalms.
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4 Psalms You Didn’t Realize Point to Christ by: Christopher AshFor some years now I have been on a voyage of discovery in the book of Psalms. In particular, I have wanted to know how we, as new covenant believers today, ought to read and sing the psalms. I have known, of course, that the New Testament quotes some psalms about Christ. Perhaps most famously, Jesus quotes from Psalm 22 when he cries on the cross, “My God, my God, why have you forsaken me?”
And there are many other psalms either quoted by Jesus or quoted about Jesus. But what I have gradually discovered is that many, many other psalms speak for Christ or about Christ. And I have also been fascinated to find that this has been well-known by lots and lots of Christian writers in the first three-quarters or more of Christian history. It’s been quite a revelation to me. Again and again I have seen a psalm come into focus when I relate it to Christ, similar to a fuzzy scene through a camera viewfinder coming into sharp focus when the lens is properly adjusted.
My method for approaching this and also a survey of how the psalms have been read in Christian history is to approach the question from two directions, in a sort of pincer movement. First, moving forward from the psalms, I have traced several ways in which the psalms cry out for a future completion only possible in Christ. And then, second, I have tried to study carefully how Christ quotes from and echoes the psalms, and then how the apostolic writers do so, as the Holy Spirit led them into all truth.
In this comprehensive, 4-volume commentary, Christopher Ash provides a thorough treatment of all 150 Psalms, examining each chapter’s significance to David and the other psalmists, to Jesus during his earthly ministry, and to the church of Christ in every age.
I want to mention just four psalms as teasers to provoke you to think. I have called the article “Four Psalms You Didn’t Realize Point to Christ.” And, of course, you may answer, Ah, but I did. You didn’t think I did, but I did realize this! If you did, then well and good. Forgive me for misrepresenting you. But just in case you didn’t, here are four psalms. They are no more than teasers to whet your appetite to learn to read the psalms in a wholly Christian way. I hope they will prove a blessing to you.
Psalm 1 declares God’s blessing on a man who doesn’t act in some wrong ways (Ps. 1:1), but who delights in God’s instruction and thinks about it day and night (Ps. 1:2). He is a remarkable man, likened to a tree whose roots go deep into fresh water so that his life yields good fruit and prospers in every way. It’s a beautiful psalm and a short one. There are two ways to respond. First, we may say to ourselves, If God’s blessing rests on this kind of person, then I want to be like that. I will look at what this man does not do, and I will resolve not to do these things. I will ponder what he does do, and I will decide to be like that. Then, I hope I will be blessed. That’s not a bad way to respond. But it will always lead to disappointment. However hard I try, I will never live up to this portrait. And so Christian writers (including Augustine around 400 AD and Luther soon after in 1500 AD) have said, There is only one man who fits this description. Only Jesus Christ is this blessed man in his perfection. He never did what the Psalm 1 man doesn’t do. He always did what the Psalm 1 man does. He is the blessed man and My only hope is to have his blessing overflow to me as I am in Christ. In the words of the old hymn, “Immortal honors rest on Jesus’s head . . . in him I live,” and this is why his blessing rests upon me.
Psalm 6
Psalm 6 opens with great sorrow as David feels the pain of being a sinner under the judgment of God (Ps. 6:1–7). He has a troubled soul (Ps. 6:3), and he weeps with grief (Ps. 6:6–7). But then beginning in verse 8, he speaks to his wicked enemies with great conviction: “Depart from me, all you workers of evil.” And he says how sure he is that God has heard his prayers and seen his tears. While we can identify with David in being sinners, we struggle to tell evildoers to depart from us and to know that God has heard our prayers. How can we have this authority and confidence? The psalm, as with so many others, seems to resonate with us in some parts but really doesn’t in others. It is like an out-of-focus picture. But then we realize, first, that the words “my soul . . . is . . . troubled” (Ps. 6:3) are echoed about Jesus in John 12:27, where Jesus says his soul is troubled as he knows himself accounted a sinner about to pay the penalty for sins on the cross. And then we realize that the words “depart from me, all you workers of evil” are words that Jesus will speak in judgment (Matt. 7:23; Luke 13:37). Jesus is the King who is counted as a sinner, who becomes sin for us (2 Cor. 5:21). And Jesus is the same King who, after paying the penalty for the sins of his people, will command all unrepentant workers of evil to depart from him. And so this fuzzy picture comes into sharp focus as we hear this psalm on the lips of Jesus.
Again and again I have seen a psalm come into focus when I relate it to Christ, similar to a fuzzy scene through a camera viewfinder coming into sharp focus when the lens is properly adjusted.
Psalm 109 is one of the strongest of the psalms in which prayers are spoken for the wicked to be punished (the so-called “imprecatory” psalms). It contains some very strong language, some of which makes us shudder. But as we study the psalm we find that David, the speaker, is unjustly accused and praying that God will “stand at his right hand” (in the place of a defense witness) to vindicate him against these false accusations. Martin Luther even classified it as a “psalm of comfort” because of the assurance it offers to this falsely-accused and betrayed man. Three echoes in the New Testament connect this with Jesus. First, this man is hated “without cause” (without a valid reason, Ps. 109:3), as is Jesus (John 15:25). Second, the psalm prays that his betrayer will be dismissed and “another take his office” (Ps. 109:8). The apostles quote this verse about Judas Iscariot (Acts 1:20). Third, this man is mocked (Ps. 109:25) in words echoed at the cross of Christ (Matt. 27:39; Mark 15:29). It is Jesus who prays this psalm in the end, and that provokes us to ask what this can mean. The answer goes to the heart of understanding the prayers in many psalms. for God to punish the wicked. Only Jesus can pray this because he is the one who will take this penalty upon himself for all who will trust in him.
Psalm 145. “I will extol you, my God and King.” This is how it begins. He pledges to praise God the King. The king extols the King. Many psalms praise God. In Psalm 145 David promises to do this “forever and ever” and “every day.” But how can we do this? We can say, Well, David promises this, and it’s clearly a right thing to do, so I will do my best to do the same. But, as with the ambition to be like the Psalm 1 man, it always leads to disappointment. The New Testament suggests a wonderful answer: “Through him"—that is, through Christ. The author of the letter to the Hebrews says, “Let us continually offer up a sacrifice of praise to God” (Heb. 13:15). Jesus himself speaks the words of Psalm 22:22 (“I will tell of your name to my brothers, in the midst of the congregation I will praise you”), according to Hebrews 2:12. Commenting on Hebrews 2:12, John Calvin writes that, “Christ is the great choirmaster who tunes our hearts to sing God’s praises.” Christ is the one who leads his church in praising God. So when we read a psalm of praise such as Psalm 145, we are not being asked to carry the burden of praising God on our own; rather, we are invited to join the choir of Jesus as he leads us in praise. The initiative is with Jesus, the song is by Jesus, the tune is set by Jesus. All we do is join in. And that makes praise a joyful and glad calling.
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