Psalms - Introduction - Why study the Psalms? What is a Psalm?

Our first couple of studies in the Book of Psalms will take the form of an Introduction to the whole of the Psalter.

We'll begin by considering two important questions:

Firstly: Why should we study the Book of Psalms?

Secondly: What is a Psalm? (we'll look at the second question next time)

1. We should study the Psalms because they have been an important part of

Religious Literature since the beginning of time:

Down through the Ages people of many nations have had a desire to worship their 'God' through the means of Religious Poetry. This is even true of people who worship pagan gods.

Archaeologists have discovered numerous 'psalms' of worship which were written by people of the Ancient Near East and then used in community worship of pagan deities.

R K Harrison in his Introduction to the Old Testament, says:

"The Hebrew Psalter was by no means an isolated literary phenomenon, since the pagan

cultures of the Ancient Near East, being themselves polytheistic, were intensely religious

and reflected their attitudes in a wide variety of extant literature, which included epic

poetry, hymns, penitential psalms, prayers, incantations, thanksgivings, and petitions

addressed to the deities."

One example is an Assyrian 'psalm' found in the ancient city of Nineveh, entitled

'A hymn to the Moon-god':

"O Lord, decider of the destinies of heaven & earth, whose word no one alters,

Who controls water & fire, leader of living creatures, what god is like thee?

In heaven who is exalted? Thou! Thou alone art exalted.

In earth who is exalted? Thou! Thou alone art exalted."

Another example is an Egyptian hymn, sung to their sun-god, Aton:

"How manifold it is, what thou hast made!

They are hidden from the face.

A sole god, like whom there is no other!

Thou didst create the world according to thy desire,

Whilst thou were alone;

All men, cattle, and wild beasts,

Whatever is on earth, going upon its feet,

And what is on high, flying with its wings."

The literary form of these two pagan 'psalms' is similar to the Psalms of Scripture.

However, they are also vastly different to the Psalms of the Hebrew people.

R K Harrison says:

"The Psalms of the Hebrews are the supreme example of religious devotion and served as

effective vehicles for the propagation of truths unfolded in the Divine Revelation."

Both the pagan and Biblical Psalms have been written by human hands. They have both used a common Literary Form to express Religious Thoughts. The difference is that pagan psalms are the thoughts of pagan people about pagan gods, whereas Biblical Psalms are the Spirit-inspired thoughts of Holy Men of God. They form part of the Infallible Word of God, with the Power to have an effect on the lives of God's People down through the ages.

The Assyrian & Egyptian psalms remain works of antiquity, studied only for their archaeological value. They have no serious religious significance, or any valuable contribution to make, in the lives of men & women in today's world. On the other hand, the Psalms of Scripture, have been widely used in the Worship of God's People down through the ages. Furthermore, down the centuries the people of God have found the Psalms a vital means of spiritual help and encouragement in times of great need. This is why this glorious book of Psalms has been held in such high esteem, whereas the pagan psalms have been long since forgotten and lost in antiquity.

H C Leupold comments on the Babylonian & Egyptian parallels to the Psalms:

Leupold is refuting the view of Liberal Scholars that the Psalms of the Hebrew Nation

were either copied or based on the earlier Babylonian & Egyptian religious writings.

"Quite a bit of material is now available to indicate to us what other nations had in days of

Even among God's people, this kind of literature is not only confined to the Psalter:

The Poetic literary form of the Psalms is to be found in many different periods in the history of the Hebrew people. It is found among the Hebrews as early as the Exodus period.

We find the first Song of Moses in Exodus 15, after the Children of Israel crossed the Red Sea. This Song or Psalm, begins thus:

"I will sing to the Lord, for he is highly exalted.

The horse and its rider he has hurled into the sea.

The Lord is my strength and my song;

he has become my salvation.

He is my God, and I will praise him,

my father's God, and I will exalt him" (Exodus 15:1-2).

Another example is found in the period after the invasion of Canaan under Joshua,

in Judges 5 - The Song of Deborah, which begins thus:

"When the princes in Israel take the lead,

when the people willingly offer themselves -

praise the Lord!

Hear this, you kings! Listen, you rulers!

I will sing to the Lord, I will sing;

I will make music to the Lord, the God of Israel" (Judges 5:2-3).

We have another example at the end of the Judges period, Hannah's Psalm in 1 Samuel 2, which begins thus:

"My heart rejoices in the Lord;

in the Lord my horn is lifted high.

My mouth boasts over my enemies,

for I delight in your deliverance.

There is no one holy like the Lord;

There is no one besides you;

There is no Rock like our God" (1 Samuel 2:1-2).

The Prophets wrote Spirit-inspired Psalms in both the Pre & Post Exilic Periods.

We don't have time to look at them, but make a mental note of the references.

For example, the Pre-exilic prophetic literature contains a number of Psalms

• Hosea 6:1-3; Isaiah 2:2-4; Isaiah 38:10-20; Jeremiah 16:7-9; Habakkuk 3:1- 19

From the Post-exilic period we have such passages as - Ezra 9:5-15 & Nehemiah 9:6-39.

Why should we study the Book of Psalms?

1. The writing of Psalms has been an important part of Religious Literature since the beginning of time.
2. The Psalms have been given prominence in the New Testament:

The Book of Psalms is quoted more often than other Old Testament book in the New Testament. H C Leupold says that A F Kirkpatrick (1906) claims there are 93 such quotations; Franz Delitzsch (1883), says there are 70. The difference in number is obviously due to the fact that it is difficult to determine whether certain statements or phrases merit the designation quotation, or whether or not an indirect reference to the teaching of a particular verse is intended.

The main reason why the New Testament writers quote the Book of Psalms so much is the fact that the Psalms are so full of Christ. Indeed, our Lord openly stated that he himself was the fulfilment of the Messianic Prophesies and Types of the Psalms.

Remember what Jesus said to his Disciples before he ascended to Heaven:

"This is what I told you while I was still with you: Everything must be fulfilled that is

written about me in the Law of Moses, the Prophets and the Psalms" (Luke 24:44).

The term 'Psalms' here doesn't only refer to the Book of Psalms as we know it.

Jesus is referring to what the Jews called the Hagiographa, one of the three major divisions of the Old Testament. The other two divisions are The Law of Moses, i.e. the five books of the Pentateuch; and The Prophets, which contained, says Matthew Henry: "not only the books that are purely prophetical, but also those historical books that were written by prophetic men." The term Hagiographa means The Writings - this Third Division of Hebrew Scripture included the books of Psalms, Proverbs & Job; Song of Solomon, Ruth, Lamentation, Ecclesiastes & Esther; Daniel, Ezra, Nehemiah & Chronicles.

William Hendriksen, in his Survey of the Bible, says that The Writings or Hagiographa (Greek) or the Kethubim (Hebrew) is often given the name Psalms because Book of Psalms is the first book of The Writings in the Hebrew Bible. The title of the first book is used as a designation of the entire group to which that book belongs.

The point is that, although the term Psalms in Luke 24:44 has a wider meaning than the Book of Psalms as we know it, nevertheless Jesus is acknowledging the fact that the Psalms have a prominent place in Scripture. He declares the Psalms to be Word of the Living God to both Jews and Gentiles alike. He declares that he came to fulfil the Psalms. Jesus went on to open the minds of his Disciples, who were gathered together in Jerusalem, so they could understand the Scriptures concerning the Messiah's Suffering and Resurrection (Luke 24:33, 45-49).

When the Chief Priests & Teachers of the Law were indignant and complained because children shouted praise to Jesus in the Temple area, saying 'Hosanna to the Son of David', Jesus quoted the Psalms in reply, saying:

By saying, 'Have you never read' Jesus is asking these prominent Religious Teachers a vital question: "You profess to be diligent students of God's Word. Have you never read the Psalter? Do you not know the Scriptures which you claim to teach?" Jesus is using this prominent Old Testament Book to prove that he is the True Messiah, from the Line of the Great King David.

By using the Book of Psalms in this way, Jesus is showing that he himself had a deep understanding of the Psalms and that the Psalms had a prominent place in his own teaching. He was familiar with the Psalms because he had learned them since childhood in the same manner as every Jewish child.

Jesus quoted the Psalms to emphasise the Messianic truth of the Parable of the Tenants:

Jesus told this parable to the Chief Priests and the Elders of the Jews (Mtt 21:23; 33-41).

When the owner of a Vineyard sent his servants to bring the harvest, they were mistreated.

Last of all he sent his son, but they threw him out of the vineyard and killed him.

"Jesus said to them, 'Have you never read in the Scriptures: The stone the builders rejected

has become the capstone (or cornerstone); the Lord has done this, and it is marvellous in

our eyes'?" (Mtt 21:42 cf Ps 118:22-23).

In Jesus debate with the Pharisees he cited Psalm 110:

When speaking words of woe and judgement to the Pharisees, Jesus quotes the Psalms:

"For I tell you, you will not see me again until you say, 'Blessed is he who comes in the

name of the Lord'" ((Mtt 23:39 cf Ps 118:26).

Three of Jesus Seven Sayings from the Cross are quotations from the Psalms:

"My God, my God, why have you forsaken me?" (Matthew 27:46 cf Ps 22:1).

"I am thirsty" (John 19:30 - a reference to Ps 69:21).

"Into your hands I commit my spirit" (Luke 23:46 cf Ps 31:5).

David Thomas, in his book Help for Hurting Christians - Reflections on the Psalms, says this:

"Now, it might be possible to argue that these words were given supernaturally to Christ

on the cross. More probable, however, is the view that he learnt them as a young boy in

Nazareth and often repeated and reflected upon them during his days of ministry. The

Psalms were the source of Jesus' strength and consolation, the powerful impulses in his

life to fulfil his Father's will. In them he saw himself portrayed."

In his Gospel Account, Matthew reminds us how Jesus fulfilled the Messianic Psalms,

For example, look at Matthew chapters 13 & 21:

"Jesus spoke all these things to the crowd in parables; he did not say anything to them

without using parables. So was fulfilled what was spoken through the prophet: 'I will open

my mouth in parables, I will utter things hidden since the creation of the world'"

(Matthew 13:34-35 cf Ps 78:2).

Concerning Jesus Triumphal Entry into Jerusalem, Matthew says:

"The crowds that went ahead of him and those who followed shouted, 'Hosanna to the

Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!'"

(Mtt 21:9 cf Ps 118:26).

In their Preaching & Teaching, the Apostles often quoted from the Psalms as Biblical Proof of the fact that Jesus was the Messiah promised in the Old Testament.

How did the Apostles know that the Saviour must rise from the dead? Certainly, they had heard Jesus foretell the Resurrection, as a historical event, time and again. But they had also learned to expect the Resurrection from their knowledge of Psalm 16. When Peter preached on the Day of Pentecost, he quoted the Psalms as proof that Jesus must be raised from the dead:

"God raised him from the dead, freeing him from the agony of death, because it was

impossible for death to keep its hold on him. David said about him: 'I saw the Lord always

before me. Because he is at my right hand, I will not be shaken. Therefore my heart is glad

and my tongue rejoices; my body also will live in hope, because you will not abandon me

to the grave, nor will you let your Holy One see decay. You have made known to me the

paths of life; you will fill me with joy in your presence'" (Acts 2:24-28 cf Ps 16:8-11).

How did the Apostles know that Jesus would be Exalted in Heaven? Again, they knew about this because Psalm 110 foretells the Saviour's Exaltation. The Apostle Peter makes an explicit reference to this fact in his sermon on the Day of Pentecost, saying:

"God has raised this Jesus to life, and we are witnesses of the fact. Exalted to the right

hand of God, he has received from the Father the promised Holy Spirit and has poured out

what you see and hear. For David did not ascend to heaven, and yet he said, 'The Lord said

to my Lord: Sit at my right hand until I make your enemies a footstool for your feet'"

(Acts 2:32-35 cf Ps 110:1).

How did the Apostles know that the events of the Cross of Calvary were part of God's Plan of Salvation? It is because they had a knowledge of Psalm 2, which taught them to expect that the princes would combine against the Lord's Anointed, and would imagine a vain thing. Nevertheless, God would set his King upon the Holy Hill of Zion:

"On their release (from the Court of the Sanhedrin) Peter and John went back to their own

people and reported all that the Chief Priests and Elders had said to them. When they

heard this, they raised their voices together in prayer to God. 'Sovereign Lord,' they said,

'you made the heaven and the earth and the sea, and everything in them. You spoke by the

Holy Spirit through the mouth of your servant, our father David: 'Why do the nations rage

and the people plot in vain? The kings of the earth take their stand and the rulers gather

together against the Lord and against his Anointed One'" (Acts 4:23-26 cf Ps 2:1-2 & 6).

The message of Paul to the Jews in the synagogue at Pisidian Antioch is virtually identical to that of the Apostle Peter on the Day of Pentecost. However, in addition to quoting Psalm 16:10, Paul also makes another quotation from Psalm 2:

"We tell you the good news: What God has promised our fathers he has fulfilled for us,

their children, by raising Jesus. As it is written in the second Psalm: 'You are my Son;

today I have become your Father'" (Acts 13:32-33 cf 2:7).

The Apostles knew that the Old Testament in general, and, in the present context, the Book of Psalms in particular, tells us a great deal about God's Plan of Salvation in his Son, Jesus Christ.

The Apostle Peter agrees with the Psalmist who explains that a deep knowledge

of the Book of Psalms will help the believer to walk in the way of the Saviour:

Psalm 85:13 says: "Righteousness goes before him and prepares the way for his steps."

Peter applies this to the Christian's walk with Christ, saying:

"To this you were called, because Christ suffered for you, leaving you an example,

that you should follow in his steps" (1 Peter 2:21).

The point to be made concerning Peter's use of Psalm 85:13 is this.

Living in the Book of Psalms to the extent that we are steeped in its teaching will enable us to walk in the Footsteps of the Saviour. The Saviour set us an example of righteousness and suffering which we are to follow. A study of the Book of Psalms will teach us how to follow the way of righteousness. It must be a continual study so that we will be able to recall to mind the teaching of the Psalms about the many and varied circumstances of life and how we are to apply that teaching to our own lives.

C H Spurgeon, comments on this Psalm, saying:

"God's march of right will leave a track wherein his people will joyfully follow."

David Dickson says:

"Christ is the captain of the redeemed & reconciled people, or the shepherd of his

purchased flock; for he and his people here are walking in the same way, wherein he goeth

before his people that they may follow his steps, and behind them also to bring them up,

and to set them forward in the way, so that they may not fall off."

To put 1 Peter 2:21 into context, the Apostle Peter is giving teaching on believers submitting themselves to figures of authority instituted by men (2:13). Slaves are to submit to their masters with all respect, whether they are treated fairly or harshly (2:18-19).

Jay Adams, commenting on this verse says:

"The tendency when suffering unjustly is to retaliate or to sit and sulk. Neither response is

Christian; both focus upon self rather than upon God and one's neighbour. The Biblical

response is the response of love: how can I honour God and bless those who are

persecuting me? This alternative calls for doing good, praying etc. It demands an outward

look rather than an inward one. And as a by-product (it can never be the goal or the

purpose of the action) one suffers less. It is certain that the person who focuses upon his

own suffering, misfortune and pain thereby intensifies it. The Christian must respond by

doing good (Romans 12:21), the most powerful way to overcome evil. The key is to

continue to do good.

Peter makes it clear that unjust suffering should be a surprise to no one. When God called

them, it was made clear that this was in the offing (cf 3:9; 2 Thess 3:3). Why should the

disciple expect better treatment than his Master? Indeed, Christ set for us a pattern to copy

(N.I.V. an example), demonstrating Himself how to endure suffering. The word translated

pattern to copy refers to a sample of handwriting given to children to use as a model when

learning how to write. They would trace over it and copy it out. Christian's Peter says, are

to use Christ's example as a pattern for their own responses when facing undeserved trials.

Step by step, they are to follow in His steps (footprints or tracks)."

Peter actually goes on to quote Isaiah 53:9 as an example of how Jesus

responded to unjust suffering:

"He committed no sin, and no deceit was found in his mouth."

Peter goes on to say:

Note how Peter shows his grasp of the Old Testament Scriptures to give this teaching concerning suffering trials unjustly. He uses the point made by the Psalmist, in Psalm 85:13, to show that the believer must "follow in the steps of his Master." He then uses Isaiah 53:9 to indicate the example to be followed in this particular area of Christian Grace concerning Unjust Suffering

The Apostle Paul proved the Doctrines of Sin & Salvation by quoting from the Psalms,

as well as quoting from other Old Testament books:

Tremper Longman, in his book How to Read the Psalms, says:

"Of all the quotations the Apostle Paul uses from the Old Testament,

one-fifth are from the Psalms."

Paul uses the Psalms to prove the Universality of Sin among both Jews & Gentiles:

In Romans 3:9-12 Paul quotes from Psalm 14:1-3 & 53:1-3.

In verse 13 he quotes from Psalm 5:9 & Psalm 140:3

In verse 14 he quotes from Psalm 10:7

Then in verse 18 he quotes from Psalm 36:1.

In Romans 4:6-8 Paul extols the Blessedness of Justification by Faith by quoting Psalm 32:1-2.

In Romans 11:9-10 he proves how the Jews will reject the Gospel of Christ by

quoting from Psalm 69:22-23.

In Romans 15:1-4 he shows that the Psalmist predicted the Suffering of the Saviour and of all who will follow him. He does this by quoting Psalm 69:9.

In Romans 15:7-9 & 15:11 he tells how God's Plan of Salvation included people from the

Gentile Nations, by quoting from Psalm 18:49 (in 15:9) and Psalm 117:1 (in 15:11).

Over one-third of the Old Testament quotations in the Epistle to the Hebrews come from the Book of Psalms. Derek Thomas, in his book Help for Hurting Christians, says:

"The Book of Hebrews also has a special place for the Psalms. Out of thirty-six quotations

from the Old Testament in the Book of Hebrews, fifteen are from the Psalms."

The Psalms cited are: 2:7 (Heb 1:5; 5:5); 8:4-6 (Heb 2:6-8); 22:22 (Heb 2:12);

40:6-8 ((Heb 10:5-7); 45:6-7 (Heb 1:8-9); 95:7-11 (Heb 3:7-11); 102:25-27 (Heb 1:10-12);

104:4 (Heb 1:7); 110:1 (Heb 1:13); 110:4 (Heb 5:6 & 7:17 & 21); 118:6 (Heb 13:6);

135:14 (Heb 10:30).

Time and again in the New Testament, the Psalms are quoted in relation to Salvation. Possibly the greatest appeal in studying the Book of Psalms is that the writers have so much to say about the Salvation of Sinners through the Redeeming Work of the coming Messiah.

The psalms speak to us about our greatest need of all, the Need of Forgiveness and Salvation.

This is why the whole of the Psalter begins with an Introductory Psalm (Ps 1), which speaks of the Blessed & the Wicked; about Salvation & Condemnation:

"Blessed is the man who does not walk in the counsel of the wicked or stand in the way of

sinners or sit in the seat of mockers. But his delight is in the law of the Lord, and on his

law he meditates day and night … Not so the wicked! They are like chaff that the wind

blows away. Therefore the wicked will not stand in the judgement, nor sinners in the

assembly of the righteous" (Ps 1:1-5).

One of the greatest sources of wonder & amazement in the Book of Psalms, which causes the writers to extol and praise the name of the God is the fact that, despite the enormity of our sinfulness, a merciful, gracious and loving God has found a way to save us:

"Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the

man whose sin the Lord does not count against him and in whose spirit is no deceit …

Rejoice in the Lord and be glad, you righteous; sing, all you who are upright in heart!"

(Ps 32:1-2 7 11).

Why should we study the Book of Psalms?

1. The writing of Psalms has been an important part of Religious Literature since the beginning of time.
2. The Psalms have been given prominence in the New Testament:
3. The Psalms have a prominent role in the History of the Church through the ages

The Apostle Paul tells his son in the faith, Timothy, about the importance of the Reading of Scripture in the worship services of God's people:

"Until I come, devote yourself to the public reading of Scripture,

to preaching and to teaching" (1 Tim 4:13).

As we've seen in this study, if Timothy was to follow the example of the Apostle Paul, he would make good use of the Book of Psalms in each aspect of his ministry. When systematically reading the Scriptures in Public, he would find a prominent place for the Book of Psalms. He would also use this glorious book during his preaching and teaching.

Paul makes it clear that the Singing of Psalms had a vital role to play in the

corporate worship of the Early Church:

"Speak to one another with psalms, hymns and spiritual songs. Sing and make

music in your heart to the Lord, always giving thanks to God the Father for everything, in

the name of our Lord Jesus Christ" (Ephesians 5:19).

with all wisdom, and as you sing psalms, hymns and spiritual songs with gratitude in your

hearts to God" (Colossians 3:16).

William Hendriksen gives a detailed exposition of the meaning of the terms psalms, hymns & spiritual songs and then summarises his argument thus:

"The apostle uses these three terms, apparently distinguishing them at least to some extent,

the term psalms has reference, at least mainly, to the Old Testament Psalter; hymns mainly

to New Testament songs of praise to God or to Christ (e.g. Eph 5:14; 1 Tim 3:16); and

spiritual songs mainly to any other sacred songs dwelling on themes other than directs

praise to God or to Christ."

Most writers support this viewpoint concerning the term psalms by appealing to such verses as Luke 20:42; 24:44; Acts 1:20; 13:33.

However, scholars agree that this is not necessarily the meaning of the term psalm in

1 Corinthians 14:26, where Paul says:

"When you come together, everyone has a hymn (i.e. a psalm), or a word of instruction,

a revelation, a tongue or an interpretation. All these must be done for the strengthening of

the church."

Geoffrey Wilson says:

"Psalms may refer may point to the adoption of the Old Testament Psalter,

but in 1 Cor 14:26 an ecstatically inspired hymn is evidently in view."

At very least, it may be argued that the Book of Psalms had a part to play in the worship of the Early Church. Since the Book of Psalms had been the Hymnbook of the Hebrew People down through the ages, there is no doubt whatsoever that the Apostle Paul intended the People of God to continue using the Psalter as an important part of their worship to the God of their Salvation.

Pastor Bob Deffinbaugh says:

"The Psalms are a pattern of worship. Much of the value of the Psalms is that they speak

to us and for us. I believe that this helps explain why Paul instructed the churches in the

New Testament times regarding the sharing of psalms. While I believe that much of the

'psalming' which took place in the New Testament church involved reading the Book of

Psalms, I am inclined to think that when Paul spoke of a 'psalm' he was also speaking of a

particular form or pattern for participation, rather than referring only to the 150 Psalms

contained in the Book of Psalms.

If I understand the Psalms correctly they provide the saints with a pattern for participation

In the Post Apostolic Period of Early Church History the Psalms continued to play a significant role in the life of the Church of Christ. This is emphasised by the way in which the Early Church Fathers often chose to write commentaries on the Book of Psalms.

H C Leupold says:

"As we advance through the centuries, the singing of Psalms continues, and the Psalter is a

very popular book that is much in use. The best writers among the Church Fathers wrote

commentaries on this book. Outstanding are those of Chrysostom and Augustine. When

the canonical hours came into use in monasteries, portions of the book were assigned to

the various hours, and in many instances the entire Psalter was chanted regularly in the

course of each week … There was even a time when as a prerequisite for admission to the

priesthood it was mandatory that the candidates be able to recite the entire book."

Listen to what some eminent people of God have had to say about the prominent role of the Book of Psalms among the people of God:

Athanasius referred to the Book of Psalms as: "An epitome of the whole Scriptures."

Basil called it: "A compendium of all theology."

Luther described it as: "A little Bible, and a summary of the Old Testament."

Melancthon called it: "The most elegant work extant in the world."

Calvin said that it is: "An anatomy of all the parts of the soul."

When we come to the time of the Reformation, the Church of Christ made a great deal of use of the Book of Psalms. The Leaders of the Reformation, Luther and Calvin, were known for their love of the Psalter. Both wrote commentaries on the entire Book of Psalms. Leupold points out that in the Church of the Reformation psalm-paraphrases constituted many of its hymns. This was quite aside from those Reformation churches where the singing of only psalms or psalm-paraphrases was permitted in public worship.

Leupold remarks:

"Perhaps we are safe in saying that no Biblical book has seen

more use throughout Christendom than has the Psalter."

According to Bernhard Anderson, in our own day, in the Anglican Church the Psalms are repeated once a month.

When we look at all the Church Hymnbooks ever compiled, we will find that they are filled with the Psalms, either quoted or paraphrased. Leupold says that the Service Book & Hymnal of the Lutheran Church "includes more than one hundred Psalms". Try going through Christian Hymns and you will find that the Psalms have provided inspiration for many Hymn-writers. The index shows that there are 78 that are direct paraphrases of various Psalms. There is no doubt whatsoever that the Psalms still play a significant role in the worship of God's people.

Perhaps the most well known of the Hymns which are Paraphrases of the Psalms is what is often referred to as The Old One Hundredth (First hymn in Christian Praise - Psalm 100) -

Written by William Kethe, who died in 1594:

"All people that on earth do dwell, Sing to the Lord with cheerful voice;

Him serve with fear, His praise forth tell, Come ye before him and rejoice."

Another example is based on the Psalm most people have known since childhood:

"The Lord's my Shepherd, I'll not want: He makes me down to lie

In pastures green; He leadeth me The quiet waters by."

(Scottish Psalter of 1650 - Psalm 23).

Modern day writers have also turned to the Psalms for inspiration:

"As the deer pants for the water, So my soul longs after you.

You alone are my heart's desire And I long to worship you.

You alone are my strength, my shield, To you alone may my spirit yield.

You alone are my heart's desire And I long to worship you"

(Martin Nystrom, 1983 - Psalm 42)

"Bless the Lord, O my soul, And all that is within me, Bless his holy name.

He has done great things, He has done great things, Bless his holy name.

Bless the Lord, O my soul, And all that is within me, Bless his holy name"

(Psalm 103).

H C Leupold says:

"The Psalter is still the Prayer Book of the people of God. The Psalms have been

widely used in worship and in public and private devotions."

Why should we study the Book of Psalms?

1. The writing of Psalms has been an important part of Religious Literature since the beginning of time.
2. The Psalms have been given prominence in the New Testament.
3. The Psalms have a prominent role in the History of the Church through the ages.
4. The Psalms speak to us because they reflect the whole of our human experience:

One writer (Bob Deffinbaugh) has said that we cannot read very far in the Psalms without drawing the conclusion that the Psalmist seems to have been reading our mail. As we read the Psalms we find that men who lived in a very different culture, many centuries ago in times so different to the modern era, seem to have been reading our minds. Despite the time and culture gap, these writers are expressing our innermost feelings, fears and hopes.

Any serious minded Bible Student, reading through the Psalms, with their many and varied themes, will be compelled to ask themselves a question. How is it that after so many centuries have passed do we find a number of men who lived in a very different time and culture expressing our innermost feelings, fears and hopes - just as if they had direct access to our innermost being? The answer, of course, is quite obvious to the believer. It is simply that we are reading the Scriptures, the Divinely Inspired, Infallible and Inerrant Word of God. It is the Word of God to us in our particular time and circumstances. The Psalmist speaks about the timeless joys and problems of human nature.

The Psalms compel us to agree with the wise King Solomon, when he said:

"What has been will be again, what has been done will be done again; there is nothing new

under the sun. Is there anything of which one can say, 'Look! This is something new'?

It was here already, long ago; it was here before our time" (Ecclesiastes 1:9-10).

Martin Luther recognised the comprehensive way in which the Psalms reflect every aspect of human nature, saying:

"The Psalter is the favourite book of all the saints … Each person, whatever his

circumstances may be, finds in the psalms the words which are appropriate to the

circumstances in which he finds himself and meet his needs as adequately as if they were

composed exclusively for his sake, and in such a way that he himself could not improve on

them nor find or desire any better psalms and words."

Derek Kidner says:

The Psalms express the whole range of human feelings and experience, from dark

depression to exuberant joy. They are rooted in particular circumstances, yet they are

timeless, and so among the best-loved, most-read, parts of the Bible. In our modern age we

are stirred by the same emotions, puzzled over the same fundamental problems of life, cry

out in need, or worship, to the same God, as the Psalmists of old. We find it easy to

identify with them. And we find their sheer, dogged faith, the depth of their love for God,

both a tonic and a rebuke."

Look at a few Psalms to see the many & varied circumstances in which they help us:

For example, the Psalms help us to Extol the Mighty Works of God:

"O Lord, our Lord, how majestic is your name in all the earth! You have set your glory

above the heavens, From the lips of children and infants you have ordained praise …

When I consider your heavens, the work of your fingers, the moon and the stars, which are

set in place, what is man that you are mindful of him, the son of man that you care for

him? You made him a little lower than the heavenly beings and crowned him with glory

and honour" (Ps 8:1-5)

"The heavens declare the glory of God; the skies proclaim the work of his hands. Day after

day they pour forth speech; night after night they display knowledge. There is no speech

or language where their voice is not heard. Their voice goes out into all the earth, their

words to the ends of the world" (Ps 19:1-4).

The Psalms help us express our heartfelt Thanksgiving for all God's goodness toward us:

"I will extol the Lord at all times; his praise will always be on our lips. My soul will boast

in the Lord; let the afflicted hear and rejoice. Glorify the Lord with me; let us exalt his

name together. I sought the Lord, and he answered me.

I sought the Lord, and he answered me; he delivered me from all my fears. Those

who look on him are radiant; their faces are never covered with shame. This poor man

The Psalms help us express our innermost feelings in the Depths of Despair:

"As the deer pants for the water, so my soul pants for you, O God. My soul thirsts for God,

for the living God. When can I go and meet with God? My tears have been my food day

and night, while men say to me all day long, 'Where is your God?' These things I

remember as I our out my soul: how I used to go with the multitude, leading the

procession to the house of God, with shouts of joy and thanksgiving among the festive

throng.

Why are you downcast, O my soul? Why so disturbed within me? … Deep calls to

deep in the roar of your waterfalls; all your waves and breakers have swept over me … I

say to God my Rock, 'Why have you forgotten me? Why must I go on mourning,

oppressed by the enemy? My foes suffer mortal agony as my foes taunt me, saying to me

all day long, 'Where is your God?'" (Ps 42:1-10).

The Psalms help us to Cry Out for Forgiveness when we sin against our God:

"Have mercy on me, O God, according to your unfailing love; according to your great

compassion blot out my transgressions. Wash away my iniquity and cleanse me from my

sin. For I know my transgressions, and my sin is always before me. Against you, you only,

have I sinned and done what is evil in your sight … Create in me a pure heart, O God, and

renew a steadfast spirit within me. Do not cast me away from your presence or take your

Holy Spirit from me. Restore to me the joy of your salvation and grant me a willing spirit,

to sustain it" (Ps 51:1-12).

The Psalms help God's people to call on him to Vindicate his Name when

his Holy Nation and his Cause come under threat:

"O God, the nations have invaded your inheritance; they have defiled your holy temple,

they have reduced Jerusalem to rubble … How long, O Lord? How long will your jealousy

burn like fire? Pour out your wrath on the nations that do not acknowledge you, on the

kingdoms that do not call on your name … may your mercy come quickly to meet us, for

we are in desperate need. Help us, O God our Saviour, for the glory of your name, deliver

us and atone for our sins for your name's sake. Why should the nations say, 'Where is your

God?' Before our eyes, make known among the nations that you avenge the outpoured

blood of your servants … Pay back into the laps of our neighbours seven times the

reproach they have hurled at you, O Lord. Then we your people … will praise you

forever" (Ps 79:1-13).

The Psalms help us to Cry Out for Wisdom in every situation which may meet us in life:

"Do not fret because of evil men or be envious of those who do wrong; for like the grass

they will soon wither, like green plants they will soon die away. Trust in the Lord and do

good; dwell in the land and enjoy safe pasture. Delight yourself in the Lord and he will

give you the desires of your heart. Commit your way to the Lord; trust in him and he will

do this: He will make your righteousness shine like the dawn, the justice of your cause like

the noonday sun. Be still before the Lord and wait patiently for him; do not fret when men

succeed in their ways, when they carry out their wicked schemes …

(Ps 37:1-5; 23-25; 30-31; 37-39).

This brief look at different types of Psalms has indicated the Aim of this Series of Studies:

When you begin to study the Classification of the different types of Psalm, there are virtually as many Classification Systems as there are authors to categorise them. However, there are a number of themes which run through most of the attempts at Classifying the Psalms by different writers.

In this series of studies, I don't intend to go right through the Psalter from Psalm 1 to 150 in consecutive order. Instead, I'd like us to look at different types of Psalm that will be of help to God's people in the many and varied circumstances of life.

One writer entitled his series on this Glorious Collection of Psalms:

'A Psalm for All Seasons' (Bob Deffinbaugh - an American Pastor).

At very least this Title gives us a true conception of what the Book of Psalms is all about.

H C Leupold says:

"There does not seem to be any situation in life which the Psalter does not provide light

and guidance. Thus we are struck by the fact, oft quoted in other connections, that there is

really nothing new to life under the sun. We have yet to hear of men who have turned for

guidance to the Psalter and have not found it. This may be partly due to the fact that the

tone of this book is always stimulating. Or it may be because the insights and the comforts

of the Psalms are always so much to the point. They are not the fruit of abstract

meditation. They did not grow out of the study of the scholar. They are born out of real-

life situations. They are often wet with tears and the blood of the writer."

The contributor to the New Bible Dictionary says:

"It is impossible to overestimate the significance, for Jew and Gentile, of the Book of

Psalms. Here are mirrored the ideals of religious piety and communion with God, of

sorrow for sin and the search for perfection, of walking in darkness unafraid by the lamp

of faith; of obedience to the law of God, delight in the worship of God, fellowship with the

friends of God, reverence for the Word of God; of humility under the chastening rod, trust

when evil triumphs and wickedness prospers, serenity in the midst of storm.

Finding God's help in times of need through the Psalms is what Christians have been doing all through the centuries. This is why the Book of Psalms has been held in such high esteem. Indeed, this is why the Psalms continue to help God's people today. Therefore, our aim today must be to look at the Psalms according to our circumstances and needs - To help us rejoice in the Lord;

To lift our hearts in thanksgiving to our Great & Almighty God; To lift us up when we are downcast; To give us wisdom according to our need at a particular point in time; and so on.

John Calvin said:

"There is not an emotion of which anyone can be conscious that

is not here represented as in a mirror."

Calvin argues that what we have in the Psalms is the believer examining himself in God's Presence, beckoning us to do the same. As we read them, it is as though we see ourselves in a mirror. No human emotion is concealed. They teach us what we should say when we come to God in prayer.

"Whatever may serve to encourage us when we are about to pray to God, is taught us in

Not only do the Psalms speak to us about the many facets if human experience,

they also for us as we seek to express our feelings and thoughts in various circumstances:

It was Athanasius, the outstanding Church Leader of the 4^th Century, who said:

"The Psalms have a unique place in the Bible because most of the Scripture speaks to us,

while the Psalms speak for us."

Remember how the Lord Jesus used the words of Psalm 22:1 to express his grief and deep sorrow at being separated from his Father:

"My God, my God, why have you forsaken me?" (Matthew 27:46).

Jonah's Prayer in Jonah 2:1-9 was an original petition uttered in the belly of the great fish in his time of feeling sorrow for sin and in need of God's help, and yet his words are very reminiscent of the Psalms. For example:

"In my distress I called to the Lord and he answered me.

From the depths of the grave I called for help" (Jonah 2:2 cf Psalm 18:4-6 & 30:3)

Also verse 3 cf Ps 42:7; Verse 4 cf Ps 31:22 & 5:7;

Verse 5 cf Ps 18:7 & 69:1f; Verse 6 cf Ps 18:16 & 103:4;

Verse 7 cf Ps 142:3 & 43:4; Verse 8 cf Ps 31:16;

Verse 9 cf Ps 42:4; 50:14 & 23; & 116:17.

Just as Jonah used the literary form of the Psalm to express his thoughts in a

time of deep distress, so did King David.

Pastor Bob Deffinbaugh made the following observation on Psalms written by King David:

"It is noteworthy that virtually every Psalm which is attributed to David is a Psalm of

Lament. Most, if not all, of the Psalms of David were written in the days when he was

fleeing from Saul, not when he was sitting on the throne of the nation."

This is surely our own experience. At times, when we are so exultant that we cannot find words to express our praise and thanksgiving, we will turn to the Psalms that best express our innermost feelings that are so difficult to express. In times of particular difficulty, when we are in such deep anguish of soul that we don't really know how to pray, we will turn to Psalms that speak for us in our special situation.

This is why the Psalms have been called 'The Prayer Book of the people of God'. The Psalms help us to pray when we cannot find the words to express our thoughts. We can sometimes pray in the words of the Psalms more effectively and meaningfully than we can pray in our own words.

Dietrich Bonhoeffer, was a man who was executed by the Nazi regime. But he was also a man who was deeply influenced by the Psalms. His last publication before his death was called,

The Prayer Book of the Bible: An Introduction to the Psalms (1940).

Not long before he died, Bonhoeffer said:

"I am reading the Psalms daily, as I have done for years. I know them and love them

more than any other book in the bible."

Bernard Anderson captured the sense of this point when he entitled his book on the Psalms:

Out of the Depths: The Psalms Speak for Us Today.

SUMMARY:

Why should we study the Book of Psalms?

1. The writing of Psalms has been an important part of Religious Literature since the beginning of time.
2. The Psalms have been given prominence in the New Testament.
3. The Psalms have a prominent role in the History of the Church through the ages.
4. The Psalms speak to us because they reflect the whole of our human experience.