Psalms 1

1. Author and Time of Writing

The book of the Psalms is probably the best known part of the Old Testament (OT). It is a collection of 150 poems or songs by various authors and it is divided into five books (similar to the Pentateuch).

David wrote 73 Psalms. They are mainly to be found in the first, second and fifth book. Twelve Psalms bear the name of Asaph, the conductor of David’s choir of the temple (1 Chronicles 16:7; 2 Chronicles 29:30). Asaph’s Psalms are Psalms 50; Psalms 73; Psalms 74; Psalms 75; Psalms 76; Psalms 77; Psalms 78; Psalms 79; Psalms 80; Psalms 81; Psalms 82; Psalms 83. Ten Psalms are written by the sons of Korah (Psalms 42; Psalms 44; Psalms 45; Psalms 46; Psalms 47; Psalms 48; Psalms 49; Psalms 84; Psalms 85; Psalms 87), two by Solomon (Psalms 72; Psalms 127), one each by Moses (Psalms 90), Ethan (Psalms 89) and Heman (Psalms 88). The remaining 50 Psalms bear no author’s name.

The following Psalms are also ascribed to David in the New Testament (NT): Psalms 2 (Acts 4:25) and Psalms 95 (Hebrews 4:7). Together with the Psalms that bear David’s name they add up to 75, which means David has written exactly half of all the Psalms.

David was very suitable for this. He was an able poet, player (of an instrument) and singer (1 Samuel 16:18; 2 Samuel 23:1). He was filled with the Spirit of God (1 Samuel 16:13; 2 Samuel 23:2) and had gone through many experiences with God in his life of faith. Many references of Scripture tell us that David was very active in spiritual poetry and music (e. g. 1 Samuel 18:10; 2 Samuel 1:17-18; 2 Samuel 6:5; 1 Chronicles 6:31; 1 Chronicles 16:7; 1 Chronicles 25:1; 2 Chronicles 7:6; 2 Chronicles 29:30; Ezra 3:10; Nehemiah 12:24; Nehemiah 12:36; Nehemiah 12:45; Amos 6:5).

In some places David mentions the occasion or the reason for the composition of a Psalm in the heading: Psalms 3; Psalms 7; Psalms 18; Psalms 34; Psalms 51; Psalms 52; Psalms 54; Psalms 57; Psalms 59; Psalms 60; Psalms 63; Psalms 142. One of these occasions is described in 2Samuel 22. This is where we find a nearly word-by-word parallel to Psalms 18.

Psalms 90 is probably the oldest psalm: “A prayer of Moses the man of God”. Moses lived in the 15th century BC. Most of the Psalms however have been written at the time of David who introduced the singing in the temple (1 Chronicles 25). At the time of Hezekiah (2 Chronicles 29:25-30) reference is made to that (".according to the commandment of David") and to the Psalms of David and Asaph. These psalms therefore had already been joined to a sort of collection. The last Psalms were written in the days of Ezra (5th century BC). Psalms 137 clearly refers to the Babylonian captivity. According to many researchers it was Ezra, the priest and scribe, himself who completed the final collection of the Psalms (Ezra 3:10).

2. Purpose of Writing

• a) General*

The book of Psalms is the first and main book of the third part of the Hebrew Bible, of the “writings” (hebr. ketubim). The reference in Luke 24:44 “psalms” probably means the whole third part of the OT. The Hebrew title is " tehillim " (hebr. hillil, which means “to praise”; compare hallelujah) and signifies “praises”. The name “psalm” for a singular praise originates from the Greek and means “singing with instrumental accompaniment” or “playing a stringed instrument”.

The Psalms particularly speak to the Bible-reader because the sentiments of God fearing men are expressed more than in other books of the Scriptures, be it in prayer, in confession, in praises or in grief. In many of these situations the Bible reader finds himself and therefore is especially attracted and spoken to by the Psalms.

• b) Prophetic Character of the Psalms*

But this does not yet exhaust the substance of the Psalms. For the psalmists not only described their own feelings. The Spirit of Christ was working in them and was sharing in their distresses and joys and was at one with them (compare Isaiah 63:9; 1 Peter 1:11). This is why we find Christ everywhere in the Psalms and not only in the so-called “messianic psalms”, e. g. Psalms 16; Psalms 22; Psalms 24; Psalms 40; Psalms 68; Psalms 69; Psalms 118. Christ is very distinguished in the “messianic psalms” but many psalms are referred to Him in the NT (and these are not the so-called messianic psalms). The following Psalms ought to be mentioned especially:

· Psalms 2:7 - “Thou art my Son: this day have I begotten thee” (Acts 13:33)

· Psalms 8:6 - “Thou hast put all things under his feet” (Hebrews 2:6-10)

· Psalms 41:9 - “Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.” (John 13:18)

· Psalms 45:6 - “Thy throne, O God, is for ever and ever.” (Hebrews 1:8)

· Psalms 110:1 - “The Lord said unto my Lord, Sit thou at my right hand.”(Matthew 22:44)

Many more references could be added. Nearly half of all messianic references in the NT originate from the Psalms.

If we see this spiritual link of Christ with the believing Israelites (who wrote the Psalms) the true character of the book, which is a prophetic character, opens up before our eyes. The Spirit of Christ unites with the experiences and feelings of these believing Israelites. This is why the sufferings of the Lord and His feelings as true and perfect man are described in the book in such touching manner, for they are a proof of His interest in His earthly people.

Describing the history of the Jewish remnant in the last days reflects the prophetic character of the Psalms. But again not the outward events are described but the inward feelings. This would also explain the pleas for punishment or for vengeance on the enemies (e. g. Psalms 137:9), which are difficult to understand for many a reader. The feelings explained in these Psalms are feelings of believers but not of Christians living in the household of grace (compare Romans 12:17-21). They are feelings of believing Jews living in the coming last days. These Jews will await God’s salvation and the just punishment of their oppressors, and especially of the Antichrist.

• c) Structure of the Psalms*

Taking the prophetic viewpoint we will find a fairly clear division of the book. All other divisions are more or less unsatisfactory. The similar structure of the Psalms and of the Pentateuch is also remarkable and one can state certain parallels. The first Psalm of each book contains so to speak the “heading” and the last Psalm of each book concludes with praises.

Book I

The first book of the Psalms puts forward the principle of separation of the just from the unjust among the people of God. Connected with it the Messiah is seen as Son of God (Psalms 2), as Son of man (Psalms 8), as suffering servant (Psalms 22) and as true offering (Psalms 40). The prevailing name of God in this book is His covenant name Jehovah (which is mentioned approximately 275 times).

Book II

In the second book we find the sufferings of the just ones, who - separated from any blessing - live in great tribulation and who cry to God (Elohim is mentioned roughly 200 times) in their distress.

Book III

The third book describes the return of Israel as a people and God’s mercy towards His people.

Book IV

The fourth book begins with the reign of Jehovah (app. 100 times) after introducing the firstborn into the habitable world (JND translation). With this begins the reign of the glorified Son of man in the Millennium after the salvation of the whole of Israel.

Book V

The fifth book contains the summary of all Jehovah’s ways with His people Israel as well as the praise, which is due to Him for His mercy (Psalms 111; Psalms 112; Psalms 113; Psalms 146; Psalms 147; Psalms 148; Psalms 149; Psalms 150).

3. Peculiarities

• a) Hebrew Poetry*

Rhyme, rhythm and metre as well as partially the division into verses play an important role in classical European poetry. The Hebrew poetry is entirely different. Rhyme and metre are totally unknown. A division into verses, as we know it today is entirely unknown. Nevertheless we find a sort of division in Psalms 119, which 22 paragraphs of eight verses each are beginning with the same Hebrew letter continuously, that is verses 1-8 are starting by the letter aleph, verses 9-16 by the letter beth, etc. (acrostic).

In saying this we have already mentioned one style of Hebrew poetry, which is alliteration. Alliteration means that the beginning of words is similar and not the ending of words. One variety of alliteration is to have each verse begin with the successive letter of the Hebrew alphabet, as we find it in Psalms 9; Psalms 10; Psalms 25; Psalms 34; Psalms 47; Psalms 111; Psalms 112; Psalms 145 as well as in Proverbs 31:10-31 and Lamentations 1; Lamentations 2; Lamentations 3; Lamentations 4 (compare also Psalms 119). The often very pictorial comparisons are a further element of Hebrew poetry (see Psalms 1:3; Psalms 22:12-16).

The most important characteristic however is parallelism. Parallelism means that a statement is stressed or extended by repetition. One distinguishes three kinds of parallelisms:

a) Synonymous parallelism, for example Psalms 49:1 “Hear this, all ye people; give ear, all ye inhabitants of the world.” - The same thought is expressed twice with different words.

b) Antithetic (contrasted) parallelism, for example Psalms 1:6 “For the Lord knoweth the way of the righteous: but the way of the ungodly shall perish.” - The thought of the first sentence is stressed by the contrast in the final clause.

c) Synthetic (connecting) parallelism, for example Psalms 22:4 “Our fathers trusted in thee: they trusted, and thou didst deliver them.” - The final clause completes and expands the thought of the first sentence.

• b) Heading of the Psalms*

With the exception of a few Psalms all Psalms bear a heading. The 34 Psalms without heading are: Psalms 1; Psalms 2; Psalms 10; Psalms 43; Psalms 71; Psalms 91; Psalms 93; Psalms 94; Psalms 95; Psalms 96; Psalms 97; Psalms 99; Psalms 104; Psalms 105; Psalms 106; Psalms 107; Psalms 111; Psalms 112; Psalms 113; Psalms 114; Psalms 115; Psalms 116; Psalms 117; Psalms 118; Psalms 119; Psalms 135; Psalms 136; Psalms 137; Psalms 146; Psalms 147; Psalms 148; Psalms 149; Psalms 150 (The words “Praise ye the Lord” are not headings but belong to the text).

The most important headings are:

Maschil 13 Psalms bear this heading (Psalms 32; Psalms 42; Psalms 44; Psalms 45; Psalms 52; Psalms 53; Psalms 54; Psalms 55; Psalms 74; Psalms 78; Psalms 88; Psalms 89; Psalms 142). Maschil probably signifies teaching or instruction.

Poem Psalms 16; Psalms 56; Psalms 57; Psalms 58; Psalms 59; Psalms 60 are headed “poem” (hebr. michtam).

Song of Degrees Psalms 120; Psalms 121; Psalms 122; Psalms 123; Psalms 124; Psalms 125; Psalms 126; Psalms 127; Psalms 128; Psalms 129; Psalms 130; Psalms 131; Psalms 132; Psalms 133; Psalms 134 are songs of degrees that is songs of going up. It is assumed that they were to be sung either on journeys to great feasts in Jerusalem or going up to the hill where the temple stood.

To the Chief Musician 55 Psalms of David’s time bear this indication in the heading. The chief musician was certainly the conductor of the choir in the temple. In this we may see a hint to the Lord Jesus who Himself will sing praise in the midst of the assembly (compare Psalms 22:22; Hebrews 2:12).

Any further expressions have no need of special explanation or are explained in the various editions of the Bible.

4. Overview of Contents First Book ( Psalms 1 - 41 ): Separation of the Just from the Unjust

Psalms 1 The Just and the Unjust Psalms 2 God’s King: the Messiah Psalms 3 David’s Confidence in the Unchangeable God Psalms 4 David’s Confidence in the Special Care of God Psalms 5 Jehovah Hears the Cry of His People Psalms 6 Plea for Mercy Psalms 7 Prayer for Just Punishment of the Oppressor Psalms 8 Reign of the Son of Man Psalms 9 Praising God for Victory over the Enemies Psalms 10 Plea for Salvation from the Wicked Psalms 11 The Just in the midst of Wickedness Psalms 12 The Confidence of the Just in the midst of Wickedness Psalms 13 Ditto Psalms 14 General Ruin of Mankind Psalms 15 Marks of the True God-Fearing Psalms 16 Christ as Perfect Man Psalms 17 Prayer of the Just for Protection Psalms 18 Praise of God Psalms 19 Testimony of God in Creation Psalms 20 Help from the Sanctuary Psalms 21 Royal Song of Victory Psalms 22 Christ’s Sufferings and Glory Psalms 23 Christ, the Good Shepherd Psalms 24 Christ, the King of Glory Psalms 25 Plea for Salvation and Forgiveness Psalms 26 Prayer of an Upright Man Psalms 27 Desire for God’s Presence Psalms 28 Cry in Distress Psalms 29 God’s Might is Above Everything Psalms 30 Praise for God’s Help Psalms 31 Salvation from the Enemy Psalms 32 Blessing of Forgiveness Psalms 33 Worship of the Creator Psalms 34 Experience of Those who Love God Psalms 35 Cry for Help of the One in Distress Psalms 36 Mind of the Wicked and the Goodness of God Psalms 37 Confidence in God in the midst of a Wicked World Psalms 38 Sufferings of the Believers for their Sins Psalms 39 Every Man is Vanity Psalms 40 Christ the Obedient Servant of God Psalms 41 Confidence, Betrayal and Triumph Second Book (Psalms 42-72): The Sufferings of the Just

Psalms 42 Desire of the Just for God Psalms 43 Continuation of Psalms 42 Psalms 44 The People of God in Distress Cry for God Psalms 45 Christ, King and Bridegroom Psalms 46 God is Refuge and Strength Psalms 47 God’s Reign as King Psalms 48 The City of God Psalms 49 Vanity of Earthly Riches Psalms 50 The Just Judgment of God Psalms 51 Confession of Sins and Repentance Psalms 52 Condemnation of the Wicked Psalms 53 Apostasy of the Wicked Psalms 54 The Cry of the God-fearing for Salvation Psalms 56 Confidence in the Faithfulness of God Psalms 57 Confidence in the Salvation of God Psalms 58 God Reveals Himself in Judgment Psalms 59 Help for the Helpless Psalms 60 Lamentation in Great Distress Psalms 61 God is the True Refuge Psalms 62 God Only Saves Psalms 63 Thirst for God Psalms 64 The Fate of the Enemies Psalms 65 The Rich Blessing of God Psalms 66 Acknowledgement of Just Intervention of God Psalms 67 Outlook on the Blessing Psalms 68 Liberation is Accomplished Psalms 69 Lamentation of the Rejected Messiah Psalms 70 Cry for Salvation Psalms 71 Revival of People of God Psalms 72 Announcement of Reign of Peace Third Book (Psalms 73-89): Return of the People and God’s Goodness

Psalms 73 An Enigma and its Solution Psalms 74 Destruction of the Sanctuary Psalms 75 God’s Coming into Action by Judgment Psalms 76 Victorious Might of God Psalms 77 Retrospect in Faith Psalms 78 God’s Dealings in the History of Israel Psalms 79 Prayer at Destruction of Jerusalem Psalms 80 Prayer of the People in Their Distress Psalms 81 The People Gather Fresh Hope Psalms 82 God’s Judgment of the Judges Psalms 83 Prayer at the Attack of the Enemy Psalms 84 Taking Pleasure in the Sanctuary of Jehovah Psalms 85 The People of God Enjoy the Promised Blessing Psalms 86 The God-fearing Soul in Humble Prayer to God (This is the only Psalm of David in the third book.) Psalms 87 Zion, the City of God Psalms 88 A Prayer coming from Deepest Distress Psalms 89 Covenant of God and His Faithfulness Fourth Book (Psalms 90-106): Jehovah’s Government in the Millennium

Psalms 90 The Eternal God and Mortal Men (of Moses; probably the oldest Psalm) Psalms 91 Exemplary Confidence of Man In God Psalms 92 Song of Praise in the Sanctuary Psalms 93 Jehovah Reigns in Majesty Psalms 94 Cry for Justice and Vengeance Psalms 95 Praise of Jehovah as Creator and Saviour of His People Psalms 96 Praise of Jehovah as Creator and Judge of the Earth Psalms 97 Appearing of Jehovah as King Psalms 98 Praise of Jehovah, the King Psalms 99 Jehovah’s Reign Psalms 100 Worldwide Worship of Jehovah Psalms 101 Principles of Jehovah’s Government Psalms 102 God Revealed in Flesh Psalms 103 Israel’s Praise over Ways of God Psalms 104 Praise of Creator-God Psalms 105 Historical Retrospective: God’s Faithfulness toward Israel Psalms 106 Historical Retrospective: Israel’s Unfaithfulness toward God Fifth Book (Psalms 107-150): Summary of Jehovah’s Ways with His People

Psalms 107 Jehovah Saves Out of Every Difficulty Psalms 108 The Coming Salvation Psalms 109 Hostility to Christ Psalms 110 Christ as Priest and King Psalms 111 Praise of the Wonderful Works of Jehovah Psalms 112 Jehovah’s Blessing for the God-fearing Psalms 113 Praise of the Name of Jehovah Psalms 114 The Might of the God of Jacob Psalms 115 Honour Is Due to God Only Psalms 116 Praise of God for His Help in Distress Psalms 117 Praise of the Nations (This is the shortest Psalm.) Psalms 118 Israel Recognises the True Corner-stone (This Psalm is the one most frequently quoted in the NT.) Psalms 119 Praise of the Word of God (the longest Psalm) Psalms 120 Solemnity of the God-fearing Psalms 121 God as Protector of Israel Psalms 122 House and City of God Psalms 123 Israel’s Fountain of Help in Tribulation Psalms 124 Salvation in Distress Psalms 125 Perfect Security Psalms 126 Sowing in Tears and Reaping with Rejoicing Psalms 127 Blessing over the House Psalms 128 Blessing over the Family Psalms 129 God’s Mighty Hand Psalms 130 Repentance and Forgiveness Psalms 131 Rest and Satisfaction Psalms 132 Habitation of Jehovah in Zion Psalms 133 Blessing of Brotherly Fellowship Psalms 134 Worship in the Sanctuary Psalms 135 Knowing and Worshiping the True God Psalms 136 Praise of God’s Eternal Mercy Psalms 137 Reminiscences of the Exile Psalms 138 Praise of God for His Salvation Psalms 139 The Heart-searching Presence of God Psalms 140 Jehovah, the Fountain of Help for the Just Psalms 141 Prayer of the Just amidst the Wicked Psalms 142 Jehovah, the Refuge of the Lonely Ones Psalms 143 Prayer out of Deepest Distress Psalms 144 The True Fountain of Strength Psalms 145 Praise of God in the Millennium Psalms 146 Personal Praise of the Just Psalms 147 Praise of the People of God Psalms 148 Praise of the Whole Creation Psalms 149 Praise by a New Song Psalms 150 End: Summary of God’s Praises Arend Remmers