Psalms
 
 

Book One

With  An Introduction and Questions


Prepared By:  Tim Smith


The Psalms:
An Introduction

THE TITLE TO THE BOOK OF PSALMS. -- The Title to the Book of Psalms in Hebrew is "TEHILLIM", or more fully "SEPHER TEHILLIM".  The word TEHILLIM is derived from the verb HALAL, "to praise", as in the word Hallelujah, Praise Jehovah. This name is given to the general collection because praise, more than any one other thing, is the characteristic of the book.  The word "Psalm" is from the Greek "PSALMOS", and "PSALMOI".  This word is derived from "PSALLO", meaning to touch or twitch.  It indicates that many of the Psalms (if not all of them) were songs.  "By way of earned tribute the Book of Psalms has been styled 'The Songbook of the Bible'." (Robert R. Taylor, Jr.; STUDIES IN PSALMS).

THE AUTHORS OF THE PSALMS. --  No one man penned the words of the 150 Psalms, but rather many different men.  They were written over a period beginning with Moses and continuing probably to the return of the Southern Tribes from Babylonian Captivity, and perhaps even later.  That the Hand of God directed their writers is abundantly evident from the New Testament, as well as a study of the Psalms themselves.  Paul affirmed, "All scripture [of which the Psalms are a part] is given by inspiration of God..." (II Timothy 3:16).  Peter affirms their inspiration as well (II Peter 1:21).  Jesus referred to them:  "And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me" (Luke 24:44).  The Psalms, like other biblical books, find their ultimate origin with God.  As for human penmen, 49 are anonymous, 73 were written by (or at least have been attributed to) David; 12 were written by Asaph; 11 by the sons of Korah;  2 by Solomon; 1 by Moses (Psalm 90); 1 by Heman (Psalm 88); and 1 by Ethan (Psalm 89).
     The Ninetieth Psalm has been attributed to Moses, and there is no reason to believe otherwise.  As to how it was preserved for the many years between its writing and its inclusion in the Psalms, we cannot be sure.  Further, as to why it was not included in the Pentateuch, the other collection of Moses' writings, we cannot be sure.
As to David and the 73 Psalms we ascribe to him, there is some controversy.  Some ascribe him only 68 Psalms, as the Hebrew inscriptions allow.  Some are not set forth with his name in the Title, but they are so certainly believed to be his composition as to move us to add them to the list of Psalms of Davidic origin.
Of the twelve attributed to Asaph, (50, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83), we say that they are so attributed by us because the Text of the record so attributes them.  It is not know why Psalm 50 is out of order so far as the remainder of his Psalms are concerned (73-83).  Some call into question the authorship of 50 and 73, but there is no historical support for these questions.
Those attributed to the Sons of Korah (42, 44, 45, 46, 47, 48, 49, 84, 85, 87, 88), were either written "by" them for themselves, or by another "for" them.  There is nothing within the Psalms themselves which stands out as indicating either way, nor is there any reason to question them.
Two Psalms are attributed to someone called "The Ezrahite".  Psalm 88 is ascribed to Heman, and Psalm 89 is ascribed to Ethan, both referred to as "The Ezrahite".  These two find mention elsewhere in Holy Writ, namely:  "For he [Solomon] was wiser than all men; than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, the sons of Mahol" (I Kings 4:31); "Zimri, and Ethan, and Heman,..." [the sons of Zerah] (I Chronicles 2:6).  They are also mentioned in I Chronicles 6:33, I Chronicles 15:17, 15:19; 25:1; II Chronicles 5:12; 29:13-14; 35:15.
Two of the Psalms (72 and 127) were either "by" or "for" Solomon.  There is nothing in the Psalms themselves to decide the matter with assurance, nor is there any reason to question their genuineness.
A large number of the Psalms are "anonymous", and there is now no way of determining with any certainty who the earthly penman might have been, but there is sufficient evidence of their authenticity and inspiration, both from internal and external sources, to consider them as occupying a legitimate place in the Bible.

IT'S PROPER PLACE IN THE CANON. -- Psalms is not a New Testament Book.  Jesus quoted the psalms as being affiliated with Moses economy (John 10:34-36, cf. Psalm 82:6).  It is included in many copies of the NEW TESTAMENT AND PSALMS because of the immense popularity of the collection.

THE MISUSE OF THE PSALMS. -- They have been (and continue to be) misused by many.  The Jews recited the words of Psalm 67 each day between the Passover and Pentecost and then quoted Psalm 91 to avoid Demons.  The Roman Catholics use them to prevent anger, pride, gluttony, luxury, covetousness, envy and slothfulness simply by reciting them; as though there were some mystical power to be found in the saying of the words.  The Instrumentalists try to justify the use of mechanical instruments of music in New Testament times by referring to this Old Testament Book.  Calvinists point to Psalm 51 and try to prove inherited sin.  Even Satan (Matthew 4:6) cited the Psalms in his argument with Jesus.  Despite their misuse, and indeed in part because of it, a study of the Psalms will prove beneficial to the one who longs for a deeper understanding of God and of the nature of his dealings with man; as well as an intimate picture of many who faced the struggles of life and found that the only real purpose for living, and the only way of meeting with real success in life, is to turn to the Living God.

THE TITLES ASCRIBED THE PSALMS. -- The authorship of the titles above the text of the Psalms is unknown, and cannot now be known with certainty.  There is no indication that their writer supplied the titles, but they could have been.  They are found in the Hebrew manuscripts, indicating that they have been associated with the various Psalms for many years.  They serve to either designate the writer of the psalm, or the occasion on which it was composed, or the chief singer to whom it was dedicated, and to whom it seems to have been committed to set it to appropriate music, and etc.

CHARACTERISTICS OF HEBREW POETRY. -- There are some few different styles of Hebrew Poetry applied in the Psalms, and we would do well to consider a few things about them.  First, there is Parallelism, involving Thought Rhyme.  The Hebrew Poetry has very little word rhyme.

There are several types of Parallelism, including:  a) Synonymous Parallelism -- the thought of the first line is repeated in the second, but expressed in different words to exact the truth.  An example of this is Psalm 24:1-3.  Consider lines 1 and 2 -- 1) "The earth is the Lord's, and the fulness thereof"; and then 2) "the world, and they that dwell therein."  The same truth is stated in both lines, but in different words.  Verse 2 is another example:  1) "For he hath founded it upon the seas"; and 2) "and established it upon the floods."  Verse 3:  1) "Who shall ascend into the hill of the Lord?" and 2) "or who shall stand in his holy place?"  This is a classic use of Synonymous Parallelism.

Another type of Parallelism is b) Anti-Thetic Parallelism -- wherein the truth expressed in one line is strengthened by a contrasting statement in the other.  An example of this is found in Psalm 1:6, "For the Lord knoweth the way of the righteous:  but the way of the ungodly shall perish."  The fact that the Lord knows the righteous and his way is strengthened, or further supported, by the fact that He has no knowledge (acknowledgment) of the ungodly.

Still another type is c) Synthetic Parallelism -- wherein the first and second lines bear the same definite relation to each other either as to cause and effect, or proposition and conclusion.  Each part is essential to provide the complete thought.  An example of this is found in Psalm 119:111, "Thy testimonies have I taken as an heritage for ever:  for they are the rejoicing of my heart."  The first line offers the proposition (i.e. the taking of God's testimonies for an heritage for ever), and the second line offers the reason, or conclusion, (for they are the rejoicing of my heart).

A fourth type, d) Progressive Parallelism is presented in 2 types.  A) Composite -- composed of several lines each providing a complete element of the aggregate or composite thought.  An example of this is Psalm 1:1, "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful."  The subject is the "blessed man".  Three complete statements, all true of the blessed man, are given in the verse:  The one who does not walk in the counsel of the ungodly; The one who does not stand in the way of sinners; and The one who does not sit in the seat of the scornful.  B) Climactic -- wherein the principal idea is in the first line and is repeated in the second and expanded to complete the thought.  An example of this is found in Psalm 29:1, "Give unto the Lord, O ye mighty, give unto the Lord glory and strength."  The first line introduces a thought, then a break is made to address a certain group, and the final line completes by restating and expanding the thought.

A fifth type, e) Introverted Parallelism -- wherein the first line is closely related in thought to the fourth, and the second is closely related in thought to the third.  An example of this is found in Psalm 91:14, "Because he hath set his love upon me, therefore will I deliver him:  I will set him on high, because he hath known my name."  Notice the connection between lines 1 and 4 -- 1) "Because he hath set his love upon me" 4) "Because he hath known my name."  Notice the connection between lines 2 and 3 -- 2) "Therefore will I deliver him" 3) "I will set him on high."

Hebrew poetry abounds in Rhythm, accentuation, and figurative expression.  These features aid us in capturing the meaning and exact thought of the poet.

THE ARRANGEMENT OF THE PSALMS. -- The Psalms are divided into 5 books, consisting of 1) Psalms 1-41; 2) Psalms 42-72; 3) Psalms 73-89; 4) Psalms 90-106; and 5) Psalms 107-150.  This arrangement is based on subject matter and not chronology.  When referring to the Psalms, we do not say, "Psalm chapter 1, and etc.", for they are not chapters.  Each division (Psalm 1, Psalm 2, and etc.) is a Psalm unto itself.

CHIEF GROUPS OF THE PSALMS. -- One could group the Psalms in several different ways, but we will group them generally into 14 types.

The first of these is Alphabetic or Acrostic.  This group is composed in verses wherein one or more sets of letters, taken in order, form a word.  Examples of this include Psalms 9, 10, 25, 34, 37, 112, and 119.

Another group is Ethical.  These teach moral and ethical principles.  Psalm 1 is one example of this. The Hallelujah Psalms, one of which is 148, are psalms that begin and end with the word "Hallelujah", or praise ye the Lord.

The Historical Psalms review the history of a people or period of time.  Psalms 105 and 106 are examples of this group.

Imprecatory Psalms were used to invoke evil or cursing upon the enemy.  An example of this group is found in Psalm 69.

Messianic Psalms relate to Christ particularly, and are found in such instances as Psalms 2, 22, 45, 89, 110, 132 and etc.

Penitential Psalms are songs of rejoicing, such as is found in Psalms 51 and 38.

Psalms of Ascent, meaning "going up", were sung by Pilgrims on the way to Jerusalem.  Examples of this group would be Psalms 120-134 inclusive.

Some were Psalms of suffering, thanksgiving, didactic (relative to teaching or instruction), liturgy (dealing with responsive readings, wherein the speaker reads one line and the audience reads the next), meditation and reflection, and praise and devotion.  These are but a summary of the various types of Psalms, and are not offered as a detailed listing, but merely a general survey.

THE PRACTICAL VALUE OF THE BOOK OF PSALMS. -- "It is not a little remarkable that the Psalms, in the estimation of religious persons, hold substantially the same place under the clearer light of the Christian dispensation which they did under the comparatively obscure Hebrew economy, and that with all the additional light which has been imparted under the Christian revelation, the Psalms have not been superseded.  The Christian looks to the Psalms with an interest as intense as did the ancient Jew; and, as expressive of personal religious experience, as well as for the purpose of a manual for worship, the Psalms are selected by the Christian, from the whole Bible, as they were by the Jew from the books in his possession -- the Old Testament."  (Barnes). The Psalms show us the proper attitudes of worship.  They are a record of deep religious experience and devotion.  We see the whole of man's heart forfeited to the will of God in them.  We hear the wretched cries of the penitent, and see the awful hand of the oppressor.  They are a commentary on human nature, as well as an indication of the price of sin and the reward of righteousness.

CLOSING THOUGHTS. -- It is with grand expectations that we embark upon a journey through the Psalms.  We expect to answer many questions concerning them, and we expect to raise some others we may not be able to answer.  We hope to gain a greater appreciation of the role of repentance in the life of God's servant, and a greater understanding of it's nature.  We will learn of prayer, war, peace, contentment, rage, sorrow, and so many other emotions common to man.  It is with a prayerful attitude that we endeavor to draw from these wonderful songs many lessons of life.
 

PSALM ONE

This is the beginning of Book I of the Psalms, and it has no title affixed to it in the text.  It is a general consideration of the two great paths of life, righteousness and wickedness.  It introduces for us the whole Book of Psalms very well, introducing the concept of good verses evil.  The design is to indicate the blessedness or happiness of the man who does that which is right in God's sight as opposed to the implied suffering contingent with evil.

1 Blessed is the man -- "Blessed" here, as in the Beatitudes of Jesus, means "happy".  In the Hebrew, the word is plural, and probably indicates a multitude of "happinesses" that come to the man of God.  The word is very general and promises happiness to all who comply with the attached instructions.  that walketh not -- whose character is such as would not allow him to associate with, or who has not walked in times past.  in the counsel of the ungodly -- He does not take counsel from or advice from the man who knows not God.  He does not take advice from sinners (cf. II Samuel 16:20), he does not execute the purposes or plans of sinners (cf. Isaiah 19:3), and he, in general, does not frame his life according to the views of those who know not God.  nor standeth in the way of sinners -- He is not one to needlessly endanger himself by evil associations.  Paul's counsel on this is still prudent:  "Evil communications corrupt good manners."   "Sinners" -- literally, "those who miss the mark".  This is a more specific word than "ungodly", referring to those whose lives are out of tune with God's will, who have failed in guiding their lives by God's word.  nor sitteth -- intentionally associates with.  in the seat -- where the wicked and evil are commonly known to be.  (i.e. a Christian in a bar, and etc.) of the scornful -- "This word properly means those who mock, deride, scoff; those who treat virtue and religion with contempt and scorn" (Barnes).  This word escalates the degree of sinfulness involved above the former two references in the verse.  The whole of the verse indicates that the one who avoids association (socially) with the wicked is happier for the effort.

2 But his delight -- that which makes happy the "blessed man".  We may train our intellect and emotions to be such as stand ready to receive the blessings of God, and this is the thrust of these first two verses.  We are to take pleasure in righteousness and not evil communications.  is in the law of the Lord -- the law of Jehovah.  Literally, and specific to the occasion, reference was made to the Pentateuch, then the whole of the prophets, and we may well apply it to ourselves in the broader sense of the entire Bible.  and in his law -- or, rather, "on" his law.  doth he meditate -- contemplate, think, reason, consider.  day and night -- there is not an inopportune time for godly thinking.  The knowledge of the Creator and Sustainer of the Universe must be the consuming desire of our lives.

3 And he shall be like a tree -- The image of the blessed man is now set forth, using the beautiful image of a lovely tree planted where its roots are ever able to partake of nourishment.  planted -- It is not a tree which accidentally came up, but rather was placed where it is by design.  God plants us as his special orchard who are faithful to Him.  by rivers of water -- literally, divisions.  "An illustration of the passage may be derived from the account by Maundrell of the method of watering the gardens and orchards in the vicinity of Damascus.  'The gardens are thick set with fruit trees of all kinds, kept fresh and verdant by the waters of the Barady...This river, as soon as it issues out of the cleft of the mountain before mentioned, into the plain, is immediately divided into three streams, of which the middlemost and largest runs directly to Damascus, and is distributed to all the cisterns and fountains of the city.  The other two, which I take to the work of art, are drawn round, the one to the right, and the other to the left, on the borders of the gardens, into which they are let out, as they pass, by little rivulets, and so dispersed over all the vast wood, insomuch that there is not a garden but has a fine, quick stream running through it.' (Barnes).  The idea is that God has planted us and supplied nourishment and refreshment for us in His Word.  that bringeth forth his fruit in his season -- As a result of God's provision, we are able to be sufficiently nourished as to bring forth our fruit.  God provides the nourishment (His Word), and we bear fruit (cf. Galatians 5:21-23).  We are to mature from feeding on the nourishment provided by God (Hebrews 5:12-14).  his leaf also shall not wither -- We will never suffer want of food (spiritually) as a result of a fault on the part of the Provider.  and whatsoever he doeth shall prosper -- We are not to take this universally, in the sense that even if a "righteous man" does wickedly he will meet with success.  Rather, we take the Psalmist to say that the wise and righteous man, acting wisely and prudently, will end up happy for it.  He may well suffer loss of his physical goods, but his soul is secure in the hands of God.

4 The ungodly are not so -- lit. "Not thus with the wicked."  It is a point of contrast, the righteous are one way, and now the wicked another.  These ungodly ones are the opposites of the godly of verse 1 -- They are the ungodly counselors; they are the sinners in whose way the righteous do not stand; they are the scornful.  but are like the chaff which the wind driveth away -- Upon harvesting the grain, workers would pile it up in the middle of the field, and with a shovel, throw the grain into the air on a windy day, allowing the heavier wheat to fall back into place in the pile while the wind carried the chaff (dust, useless to the farmer) away.  It stands to reason that wheat is worth more than dust; therefore, to be wheat we must be righteous.  Further, the wheat is planted, nourished, and cared for by the farmer, (as Christians are by the Father).

5 Therefore -- based on the fact set forth in verse 4.  the ungodly -- those of verse 4.  shall not stand -- they will be cut down, they will meet with failure.  The idea seems to come from the accused standing before the judge.  in the judgment -- When God calls all men to give account of their actions (Romans 14:12; II Corinthians 5:10; Matthew 25:31-46; etc.)  The ungodly shall not pass the test of God's scrutiny.  They will be revealed as law-breakers and shall suffer condemnation.  nor sinners in the congregation of the righteous. -- They will not be reckoned, at least by the Lord, as belonging with or in the gathering of the righteous.  Men may masquerade as righteous now, but then, in the judgment, God will remove the mask.

6 For -- this is given as a reason for the fact stated in verse 5.  the Lord knoweth the way of the righteous -- The Lord is able to discriminate between those who are truly His and those who but pretend to be His.  He recognizes and approves of the righteous life.  but the way of the ungodly shall perish -- Everything about the way of those who live unto themselves and not unto the Lord will come and indeed leads to no good end.  The Creator of life knows how best to live life.  When one presumes to take it on himself to be the leader (thus neglecting the leadership of God), he cannot help but come to naught.  False religion, perverted religion, and no religion at all inevitably lead to ruin.

QUESTIONS:  PSALM ONE

 1. What does "blessed" mean?
 2. What three things does the "blessed" not do?
 3. In what is his delight?
 4. When does he meditate thereon?
 5. Like unto what shall he be?
 6. Where do these "waters" come from?
 7. What shall he bring forth, in his season?
 8. Who "are not so"?
 9. Like unto what are the wicked (ungodly)?
10. In what shall the wicked not stand?
11. In what else shall they not stand?
12. Whose way does the Lord know?
13. Whose way shall perish?

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