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Book of Psalms, Psalter

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General Information

The Book of Psalms, in the Old Testament of the Bible, is the largest collection of Hebrew religious poetry; it consists of 150 pieces divided into 5 sections. Originally spoken or sung in various worship settings, the psalms were composed individually from the 10th through the 4th century BC and compiled in their present form by at least 200 BC. Tradition assigns the psalms to King David, but the titles to particular psalms also name Moses, Solomon, Ethan, Asaph, and the sons of Korah as authors. The psalms are numbered differently in various versions of the Bible.

Like all Hebrew poetry, the psalms are written in parallel lines that balance word masses, images, and thoughts and have the effect of nuancing and emphasizing the sense through a skilled mixture of repetition and variation. The thought in parallel lines may be repeated, contrasted, or extended and qualified. The same literary devices appear also in Canaanite religious poetry from Ugarit in Syria. It is evident that Israel took over these forms and styles along with the Canaanite language. Babylonian, Assyrian, and Egyptian influences are also seen in the psalms.

Many psalms can be classified into major literary types:

(1) laments for an individual or for the community that seek to overcome a real threat by direct address to deity;

(2) declarations of praise by an individual or community that may thank God for specific deliverance or more generally laud the divine majesty and goodness in hymns that celebrate his working in nature and in Israel's history;

(3) liturgical psalms that were composed for particular festival rites, such as those accompanying processions in the temple precincts, pilgrimages to Jerusalem, and the recitation of priestly blessings. Some psalms have the Israelite king as their subject, whereas others praise Israel's God as king over creation and over the nations.

Many stock themes and terms, such as the contrast between pious and ungodly and between wise and foolish, indicate that the psalm form opened up to didactic and reflective piety based on wisdom and the Law. Additional psalms appear in the historical and prophetic books of the Old Testament, further emphasizing that the Book of Psalms is a selective collection from a far larger body of literary materials.

Norman K Gottwald

Bibliography
A L Ash, Psalms (1980); M E Chase, The Psalms for the Common Reader (1962); L Dunlop, Patterns of Prayer in the Psalms (1982); H H Guthrie, Israel's Sacred Songs (1984); R Knox, The Psalms (1947); H J Kraus, Theology of the Psalms (1986); W M Kroll, Psalms (1987); S O Mowinckel, The Psalms in Israel's Worship (1962); W O E Oesterley, The Psalms (1939); S L Terrien, The Psalms and Their Meaning for Today (1952); C Westerman, The Psalms (1980).

Book of Psalms

Brief Outline

Psalms 1-41
Psalms 42-72
Psalms 73-89
Psalms 90-106
Psalms 107-150

Psalms

Advanced Information

The psalms are the production of various authors. "Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could." But it is specially to David and his contemporaries that we owe this precious book. In the "titles" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Acts 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David. Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir.

Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The "sons of Korah," who formed a leading part of the Kohathite singers (2 Chr. 20: 19), were intrusted with the arranging and singing of Ps. 42, 44-49, 84, 85, 87, and 88. In Luke 24:44 the word "psalms" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See Bible.) None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years.

There are in the New Testament 116 direct quotations from the Psalter. The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:,

(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.

(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.

(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.

(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.

(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.

Ps. 136 is generally called "the great hallel." But the Talmud includes also Ps. 120-135.

Ps. 113-118, inclusive, constitute the "hallel" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication. "

It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra." The Mosaic ritual makes no provision for the service of song in the worship of God.

David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song. Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song. (2.) Fifty-eight psalms bear the designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument. (3.) Ps. 145, and many others, have the designation (Heb.) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God. (4.) Six psalms (16, 56-60) have the title (Heb.) michtam (q.v.). (5.) Ps. 7 and Hab. 3 bear the title (Heb.) shiggaion (q.v.).

(Easton Illustrated Dictionary)

From: Home Bible Study Commentary by James M. Gray

(We have included Psalms 1 - 37)

Their Authors

The Book of Psalms has sometimes been classified according to authors. For example, the titles indicate that seventy-three were written by David; fifty are anonymous; twelve have the name of Asaph, and ten that of Korah, or the sons of Korah; two are associated with Solomon and one each with Moses, Heman and Ethan. A comparison of Acts 4:25 and Hebrews 4:7 shows that Psalms 2 and 95 respectively, were also written by David, though not ascribed to him in the book, and the question arises whether he may not have been the author of a still larger number of the anonymous Psalms. As some with the name of the sons of Korah were evidently written for them, may he have been their author as well? The same query arises about the 72d Psalm, one of the two to which Solomon's name is attached. It might be added here that the titles of the Psalms are regarded by many as of equal authority with the text, and hence if we can ascertain what the title means, we may venture to build conclusions upon it.

Their Subjects

The book again, has been classified according to subjects. Angus, in his Bible Handbook, has a convenient classification, giving the subject, and in each case the numbers of a few Psalms illustrating it. For example, there are Psalms of Instruction, like 1, 19, 39. Praise, 8, 29, 93, 100. Thanksgiving, 30, 65, 103, 107, 116. Penitence, 6, 32, 38, 51, 143. Trust, 3, 27, 31, 46, 56, 62, 86. Distress and Sorrow, 4, 13, 55, 64, 88. Aspiration, 42, 63, 80, 84, 137. History, 78, 105, 106. Prophecy (Messianic), 2, 16, 22, 24, 40, 45, 68, 69, 72, 97, 110, 118.

Their Books

It may seem strange to speak of the "Books" of the Psalms, but that expresses another kind of classification. The whole book has been divided into five books, each ending with a similar doxology, as follows: Book I, Psalms 1-41. Book II, Psalms 42-72. Book III, Psalms 73-89. Book IV, Psalms 90-106. Book V, Psalms 107-150. Notice the close of each of these books for the doxology. There are those who question the value of this division, however, on the ground, first, that the title of the book itself in the Hebrew, (Sepher Tehillim), is singular rather than plural. It is not the "books" but the book of Psalms. Second, the numbers of the Psalms continue unbroken from the beginning to the end of the book. Third, there are other doxologies than those especially referred to, e. g., Psalms 117 and 134.

Their Unity

The view of others, therefore, is that the Psalms comprise but one book with an order and unity throughout, the key to which is found in its final application to the millennial age and establishment of the kingdom of God on the earth. According to these, this explains what are known as the imprecatory or cursing Psalms. These have puzzled many, but when we consider them as terminating on that period when the era of mercy for the Gentile nations closes, and the time of their judgment begins, it lightens their problem very much. In the same connection we should remember that the author is speaking in the prophetic spirit, and that the enemies are enemies of God whose permanent rejection of Him is implied.

This view, moreover, explains those like the 91st Psalm which promise exemption from such things as pestilence and war. This Psalm was written doubtless on the occasion of Israel's deliverance from Egypt, but its language seems to indicate that it is a type of their greater and permanent deliverance in the time to come. This is strengthened if we conceive of the preceding Psalm as a picture of Israel to-day. The opinion which sees the key to the Psalms in their millennial application also furnishes an explanation of the frequent references to Christ found in the Psalms. Urquhart, who maintains the above view, regards the whole book as formed of a combination of twelve sections.

Each of these contains a continuous recurring story of the establishment of God's kingdom on earth, in which Psalms of complaint and pleading on Israel's part are followed by those of jubilation for deliverance. In some of these jubliations the whole earth is seen to join. These twelve sections are indicated to him by the following jubilant Psalms: 10, 18, 24, 30, 48, 68, 76, 85, 100, 118, 136, 150. "In the first cycle of ten there is progress from the announcement of judgment (1), and manifestation of Christ (2), through His rejection (3-7), suffering and ascension (8), the waiting and persecution of His people (9), to the consummation of all things (10)." This analysis will not commend itself to all, but it is interesting and may lead to further thought.

Psalm 1

True happiness is the theme of this Psalm, whose author is unnamed. The negative side of true happiness is stated (v. 1), and then the positive (v. 2). Its reward follows (v. 3). Its nature and value are emphasized by a sharp contrast. Such a man is godly, his opposite ungodly (v. 4). The first is marked by stability, the second by instability (v. 4). The first has endless fruitfuless and blessing, the second has nothing and worse than nothing (v. 5), for he can not be acquitted at the judgment day. The secret of it all is found in Jehovah (v. 6). The Psalm is a summary of the whole book, and is appropriately placed at the beginning as a sort of preface.

Psalm 2

Is prophetic and Messianic in one (see introductory lesson). It had a partial fulfilment at the first advent of Christ (Acts 4:25; 13:33), but a complete one is to follow at the second advent, as will be seen in the study of the prophets. The nations will rage and the kings of the earth again set themselves against Jehovah and His Christ under the lead of the Antichrist (vv. 1-3), but they will be regarded with contempt and terrified, by divine judgments (vv. 4, 5). God's purpose will not be altered, which is to establish His Son upon His kingdom in the earth at Jerusalem (v. 6). The Son Himself speaks at verse seven, the last clause of which refers to His inauguration as Mediatorial King, and does not in any way impugn His Deity. The Gentile nations are to be His in that day (v. 8), and although it will be the millennial day, yet its peace and righteousness will be secured through judgments and by the firmness of its Holy Ruler (v. 9). Kings and princes are warned to prepare themselves for its coming (vv. 10-12). "Kiss the Son" means submit to His authority, "lest He be angry and ye perish in the way, for His wrath will soon be kindled" (R. V.).

Psalm 3

As its title indicates, should be read in connection with 2 Samuel 15. In his distress to whom does David appeal (v. 1)? Not only had men turned their backs upon him but it was charged that God had done so. Remember the possible reason for this suspicion in David's sin with Bathsheba, preceding this rebellion of Absalom. Does David still retain his faith in God's promises notwithstanding (v. 3)? What is the ground of his confidence (v. 4)? And its expression (vv. 5, 6)? What is the nature of his further appeal (v. 7)? "Cheek-bone" and "teeth" represent his enemies as wild beasts ready to devour him. By faith he already sees these enemies overcome, and praises God as his deliverer (v. 8). The word "Selah" at the close of verse two is obscure, and may denote a pause or rest, in the singing, or an emphasis to be laid on the particular sentiment expressed.

Psalm 4

A cry of distress is this, composed by David, it may have been, on the same occasion as the last. He is not trusting in his own righteousness, but God's righteousness (v. 1). The doctrine of imputed righteousness was apprehended by the spiritually enlightened in Old Testament, as well as in New Testament times. For a further illustration of this in David compare the opening verses of Psalm 32, with Paul's application of them in Romans 4. David is encouraged to utter this cry by past mercies, "Thou hast enlarged me," and I trust Thee again. Verse 2 shows the source of his trouble. His "glory" may refer to his kingly dignity now dishonored by exile. But the schemes of his enemies were "vanity," and brought about by lying "leasing"). His confidence was in the divine purpose towards him (v. 3), and they who are against him are cautioned to repent and turn to the Lord (vv. 4, 5). In the midst of his afflictions he values the divine favor (v. 6), which brings more experimental joy to him than the husbandman knows at harvest time (vv. 7, 8). "To the chief musician on Neginoth," indicates the purpose for which it was set apart as a musical composition "Neginoth" were the stringed instruments used in the Levitical service, and the "chief musician" was the leader of that part of the choir.

Psalm 5

Is a morning prayer (v. 3). The words, "look up" are rendered "keep watch" in the Revised Version. The psalmist would keep watch on himself, that his life and conduct might be such as to insure the answer to his prayer (v. 4-7). The need of the prayer is indicated in verse eight. The enemies referred to are then described (v. 9), and their judgment committed into God's hands who defends the righteous (vv. 11, 12). "Nehiloth," meants flutes or wind instruments.

Psalm 6

Represents David in deeper distress of soul than we have found him hitherto. Conviction of sin is upon him. Those who have studied 2 Samuel will not need to be reminded of occasions for this experience, though the connection with Bathsheba will first suggest itself. He feels the justness of the divine rebuke (v. 1), but pleads for mercy (v. 2). The time of spiritual darkness has been long extended (vv. 3, 4). Will it end in death (v. 5)? He is heartbroken (vv. 6, 7). Enemies are rejoicing in his sorrow, but their glee is short-lived (vv. 7, 8). Light breaks, the morning dawn, tears are wiped away, for the Lord hath heard him! Begone, mine enemies, be ashamed and turn back (vv. 9, 10)! Verse five need not be interpreted as expressing doubt of a future state, but may be simply a contrast between this scene of life and the unseen world of the dead symbolized by the "grave" (Heb. "sheol"). "Sheminith" means the "eighth," and perhaps this was a Psalm for the eighth key, or the bass of the stringed instruments. Questions 1. Memorize Psalm 1. 2. What is an appropriate theme for it? 3. State the two-fold application of Psalm 2. 4. Will the millennium represent only peace and cheerful obedience to God and His Son? 5. Did you re-read 2 Samuel 15? 6. On what ground might God have forsaken David according to Psalm 3? 7. What may "Selah" mean? 8. What great Gospel doctrine finds illustration in the Psalms of David? 9. Define "Neginoth" and "Nehiloth." 10. What is the Hebrew for "grave"?

Psalms 7-10

The length of our lessons in this book are determined rather arbitrarily by the length of the different Psalms, or the special interest found in them. We have in mind weekly classes wishing to study the whole Bible in a connected way, and yet avoid tediousness in the process. The six Psalms included in the last lesson might easily be read by the class in a week; and on the Lord's Day, the teacher with the assistance of the questions, would have little difficulty in fastening the facts and their application on their minds in a way both interesting and profitable. At the same time the average person, independent of any class preparation, reading a Psalm a day for private meditation, will probably find the brief comments and questions upon it as much as he will be able to assimilate.

Psalm 7

We commence this new lesson with this Psalm because it offers a point of beginning in the title. This, however, is rather obscure since it is not clear who may be meant by "Cush." The margin of the King James Version identifies him with "Shimei" of 2 Samuel 16:5-14, which story it would be well to peruse again, although there are several incidents in Saul's persecution of David which would fit about as well. The word "Shiggaion" in the title means "a plaintive song or elegy." David is persecuted (vv. 1, 2), and charged with wrong-doing to one at peace with him (vv. 3, 4). The charge is so false that he can safely offer the challenge in verse five. Jehovah is appealed to, and asked to sit in judgment on this matter: "Return, Thou on high" (v. 7). "My righteousness" (vv. 8-10) means his innocence of this particular charge. A warning is uttered against the wicked (vv. 11-13), whose folly is described in serious wit (vv. 14-16). David's experience illustrates these concluding verses more than once.

Psalm 8

If the whole book of Psalms be considered a mountain range of poetic prophecy, then this is one of the highest peaks. Observe in the margin how frequently it is quoted in the New Testament, and applied to Jesus Christ. Read Hebrews 2:5-9 especially. "O LORD, our Lord," gves better sense as "O Jehovah, our Lord." His glory is in the Heavens as we see in verse three, and yet it is "above the heavens," both in kind and in degree. So great is His glory that He uses "the weak things of the world to confound the things which are mighty." (Compare v. 2 with Matt. 11:25; 21:15, 16, and 1 Cor. 1:27). Verses 4-8 find a partial fulfilment in man as created in the first Adam, but their complete fulfilment is seen only in redeemed and regenerated man in the Second Adam. The passage in Hebrews shows this, and particularly alongside of 1 Corinthians 15:22-28. "Upon Gittith" is "set to the Gittith" (R. V.), which, some think, means a tune of a joyous character.

Psalm 9

Is one of the cursing or imprecatory Psalms which, as stated in the introductory lesson, find their key in the millennial age and the events introductory thereto. It opens with rejoicing (vv. 1, 2). This rejoicing is for victory over enemies (v. 3), but they are God's enemies rather than the psalmist's. It is His coming (presence) that has overcome them. Moreover, they are nations rather than individuals. ("Heathen" in verse five, is "nations" in the R. V.) Their cities are destroyed (v. 6). At the same time the Lord is seen sitting as King (v. 7, R. V.), judging the world in righteousness, comforting the oppressed, dwelling in Zion (vv. 9-12). All these are millennial figures. Israel is lifted from the gates of death (v. 13), and the great tribulation is over. She is praising God in Zion for the deliverance from the Gentile nations which are sunk in the pit they had digged for her (vv. 13-16). And so on the end of the Psalm. "Muth-labben" may refer like "Gittith" to the name or character of the tune.

Psalm 10

Seems allied in thought with that preceding, and the two may have been one, originally. The psalmist is not referring to personal experiences, but to those which are more general. It seems as though the poor and oppressed of the nation and the whole world were uttering their complaint through him. Because God seems far away, the wicked are flourishing (vv. 1, 2). It would not be out of place to conceive of the wicked in this Psalm as personified in the Antichrist at the end of this age, when, as we shall learn later, he will be persecuting Israel as God's witness in the earth. This is not to say that, in no sense, the Psalm is applicable to an earlier period in the history of that people, but that in its fuller sense, it is for the time to come. The wicked one is described as boastful, covetous, proud, atheistic, self-opinionated, bold, deceitful, oppressive, and cunning (vv. 3-11, R. V.). The "poor" means, as is customary in the Psalms, "the poor in spirit," described by Jesus in the Sermon on the Mount. They are sad and sorrowful sufferers for righteousness' sake, even through they may be rich in this world's goods. "Meek" would be a better word to describe them than "poor." The description of the wicked oppressor is followed by the usual appeal to God (vv. 12-15), who is represented as reigning over the millennial earth, punishing the wicked, establishing the meek, and judging the oppressed against "the man of the earth" who, as has been said, may well be taken for the Antichrist. Questions i. What is the title or inscription of Psalm 7? 2. What is the meaning of "Shiggaion" and "Gittith"? 3. Have you read 1 Corinthians 15:22-28 and Hebrews 2:5-9? 4. What is the key to the imprecatory Psalms? 5. To what period does Psalm 10 seem to apply? 6. Who are usually meant by the "poor" in these Psalms? 7. What title is given to the wicked one in Psalm 10?

Psalm 11

A song of trust. The declaration of verse one, "In the Lord put I my trust," is buttressed by the reason in verse seven, while all between is descriptive of the condition in which David finds hmself. Urged to flee from his enemies (v. 1), he shows the futility of the attempt (v. 2). The moral foundations are being undermined (v. 3), and only Jehovah is able to discriminate and judge (vv. 4-6).

Psalm 12

The evil speaker. The close relation between this and the preceding Psalm is easily discovered. David's enemy is the deceitful flatterer (vv. 1, 2). But his judgment is of the Lord (vv. 3-5), the sincerity of whose utterances are in contrast with those of the enemy (vv. 6-8).

Psalm 13

Sorrow. The Lord seems long in coming to His servant's relief from the slanderers in the Psalms preceding (vv. 1, 2). Will He never come (vv. 3, 4)? Yea, He cometh soon, and faith and hope rejoice (vv. 5, 6).

Psalm 14

The whole world corrupt. All sinners are fools (v. 1) because they think and act contrary to right reason First, they think wrong ("in his heart," Gen. 6:12), and then soon they act wrong (Prov. 23:7). This is true of the world generally (vv. 2-4). "Eat up My People" is a phrase denoting the "beastly fury" of the Gentile enemies of Israel. Verses 5 and 6 show their indifference rather than their ignorance of God. If the closing verse seems to refer to the period of the Babylonian captivity and therefore raises a question as to the Davidic authorship (see title), we should remember that the language is typical of any great evil, and that David may be speaking as in other instances, in the prophetic sense. In that case the Psalm takes on a millennial aspect.

Psalm 15

Holiness and its reward. Here a question is asked, verse one, which finds its answer in the verses following, the whole dialogue being summed up in the last sentence. To abide in God's tabernacle, etc., is to hold fellowship with God and enjoy the blessings incident thereto. These are for the man whose conduct is right, who is truthful, sincere, separate from the ungodly, and uninfluenced by covetousness and bribery.

Psalm 16

Sometimes called "The Psalm of the Resurrection," is one of the great Messianic Psalms (see introductory lesson). While it is interesting to consider David as uttering the prayer, for it is a prayer, how much more so to think of Christ! On some mountain side, in the night's darkness, He may have poured out these petitions and praises. (For its Messianic application compare verses 8-11 with Acts 2:25-31, and 13:35). Observe the spirit of confidence (v. 1), loyalty to God (v. 2), love toward the saints (v. 3), separation from the world (v. 4), contentment (vv. 5, 6), obedience (vv. 7, 8), hope (vv. 9, 10), expectation (v. 11). The Revised Version throws light on the text. "Michtam" means "A Golden Psalm" (see margin) and such it is in its preciousness even above others.

Psalm 17

Is a prayer in which vindication is desired. It makes such great claims that one thinks of it as Messianic also (vv. 1-4), and yet like Psalm 7, the writer may have some specific transaction in mind as to which his hands are clean. Note the testimony to the power of God's word (v. 4). What is asked is guidance (vv. 5, 6), and preservation (vv. 7, 8). The latter is desired from the wicked whose description follows as proud (vv. 9, 10), treacherous (vv. 11, 12), and yet prosperous in worldly things (v. 14). This prosperity is transient in comparison with his own expectation (v. 15). Have the Revised Version convenient in reading these Psalms, for the interpretation it casts on some obscure passages. Questions 1. What is the leading thought of Psalm 11? 2. Against what class of enemies are the psalmist's words frequently directed? 3. Why are sinners called "fools"? 4. Which of the Psalms of this lesson are millennial and messianic? 5. Have you compared the passages in Acts? 6. What does "Michtam" mean?

Psalm 18

A song of victory. It opens with ejaculatory expressions of triumph for deliverance. All nature is described as convulsed when the Almighty presses to the rescue. The next division is meditation on the principles involved, the whole closing with a further outburst of triumph and confidence. 2 Samuel 22 is a copy of this ode saving a few variations, and the student is referred to our treatment of it at that place.

Psalm 19

God's revelation in the world and in the Word. We have a contrast between these two in this Psalm. In verses one to six there is the general revelation of the heavens, "wordless but extending their sphere over the whole earth," which then specializes to the sun as the chief figure of it all. But in 7-14, the law is celebrated, whose function is to warn against sin, and by conformity to which only can our thought and conduct become acceptable to God. Observe the literary beauty as well as the spiritual teaching in the description of the law, six names, six epithets and six effects. The clearer our apprehension of the law, so the Psalm teaches, the clearer is our view of sin, and the more evident that grace only can cleanse and keep us from it.

Psalms 20 and 21

Are coupled in The Modern Reader's Bible, and called "An Antiphonal War Anthem." The first gives the prayers of the king and the people before the battle, and the second the thanksgiving after the victory. As to the first, we hear the people (vv. 1-5), the king (v. 6), and then the people to the end. As to the second, the king is first (vv. 1-7), and then the people to the end. While this may be the historical setting of these Psalms, yet we are at liberty to apply their utterances in the spiritual scene to the experiences of believers in the Christian Church.

Psalm 22

The Psalm of the Cross. Is this one of the great Messianic Psalms? Christ uttered the first verse on the cross (Matt. 27:46), and there is reason to think the words of the last were also heard. "He hath done it" (R. V.), in the Hebrew, corresponds closely to, "It is finished" (John 19:30). If this were so, may we suppose that the whole Psalm was the language of the divine sufferer as He bare our sins on the cross? There are three strophes, or great poetical divisions, each associated with the phrase, "Far from me." The first covers verses 1 to 10, the second 11 to 18, the third 19 to 31. In the first, we have a cry of distress (vv. 1, 2), an expression of confidence (vv. 3-5), a description of the enemies (vv. 6-8), and a second expression of confidence (vv. 9-10). In the second, we have two descriptions, the surrounding enemies (vv. 11-13), and the sufferer's experiences (vv. 14-18). In the third the whole tone is changed to a note of victory (vv. 19-21), a testimony of praise (vv. 22-26), and a prophecy of resurrection glory (vv. 27-31). The Psalm gives a graphic picture of death by crucifixion with circumstances precisely fulfilled at Calvary. As that form of death penalty was Roman rather than Jewish, we agree with the Scofield Reference Bible that the "proof of inspiration is irrestible." At verse 22 the Psalm breaks from crucifixion to resurrection (compare John 20:17).

Psalm 23

The Shepherd Psalm is such a favorite with all as to make an attempted exposition almost an offence. Did David compose it as a youth tending his father's sheep? If not, it must have been when occupied in reminiscences of those early days. Note the possessive, "my shepherd," and the future, "shall not want." Because the Lord is my Shepherd I am Feeding on the Word, "pastures" Fellowshipping the Spirit, "waters" Being renewed, "restoreth" Surrendered in will, "leadeth" Trusting the promises, "fear no evil" Enjoying security, "a table" Doing service, "runneth over" Possessing hope, "forever."

Psalm 24

Is frequently defined as the Ascension Psalm. The Scofield Bible speaks of these last three Psalms, however, 22 23 and 24, as a trilogy. In the first, the good Shepherd gives His life for the sheep (John 10:11), in the second, the great Shepherd "brought again from the dead through the blood of the everlasting covenant," tenderly cares for His sheep (Heb. 13:20), and in the last, the chief Shepherd appears as king of glory to own and reward the sheep (I Pet. 5:4). From this point of view the order is: (a), the declaration of title, "The earth is the Lord's" (vv. I, 2); (b), the challenge (vv. 3-6), it is a question of worthiness and no one is worthy but the Lamb (compare Dan. 7:13, 14; Rev. 5:3-10); (c), the king takes the throne (vv. 7-10), (compare Matt. 25: 31). Questions 7. Where have we met earlier with the contents of Psalm 18? I. What theme would you assign to Psalm 19? 2. Give the names, epithets and effects of the law. 3. What is the historical setting of Psalms 20 and 21? 4. How does John 19:30 suggest the last verse of Psalm 22? 5. Of what is this Psalm a picture? 6. What proof of inspiration does it contain? 7. By what name has Psalm 24 been called? 8. How may the last three Psalms be classified? 9. Amplify this last idea. 10. From this point of view, what is the order of Psalm 24? 11. What may have been the historical origin of the Psalm last named?

Psalm 25

In the Hebrew this prayer is arranged as an acrostic, i. e., the first word of each verse begins with a letter in alphabetical order from A to Z. Hereafter we shall not give as much attention to every Psalm as we have thus far, but trust the reader to do the analyzing after the examples given. The purpose of the Commentary is not so much textual explanation as a stimulus to Bible study in a broader sense, and it is assumed that the reader has been studying the Bible side by side with the Commentary from the beginning. The more difficult Psalms, some of the more familiar and popular, and those distinctively Messianic and millennial may be treated more at length, but others must be passed over. In the present instance the prayer is for defence (vv. 1-3), guidance (vv. 4, 5), forgiveness (vv. 6-11), etc., intermingled with testimony to the divine goodness (vv. 12-15).

Psalm 26

Is another appeal to God on the basis of avowed integrity and innocence of the charges of enemies. Note the features of righteous character of which the psalmist speaks, as well as the description of his enemies. The Modern Reader's Bible names this Psalm, "Searchings of heart before worship."

Psalm 27

Is called by the volume named above "An Anthem of Deliverance," and throughout it exhibits confidence, hope and joy, in God's worship, with prayer for help and guidance in danger. The secret of the psalmist's confidence is given in verse four as his delight in divine fellowship expressed in worshiping in God's tabernacle. God will protect and deliver him (vv. 5, 6). He will be more to him than earthly parents (v. 10). All he craves is guidance (v. 11). He concludes with counsel to others in a like case (vv. 13, 14).

Psalm 29

"The Song of the Thunderstorm," encourages confidence in God by the celebration of His power in His dominion over the natural world. "Discovereth the forests" (v. 9) means "stripping them bare." In the midst of this sublimity God's worshipers cry, "Glory!" (R. V.)

Psalm 30

States its occasion in the title, the reference being to David's own house or palace (compare Deut. 20:5); 2 Sam. 5:11; 7:2).

Psalm 31

Is a cry of one in distress, which some have referred to as the period of David's persecution by Saul at Keilah. Read 1 Samuel 23:1-15, and then note in the Psalm, verses 4, 8, 10-15, 20-22.

Psalm 32

Reads like "David's Spiritual Biography." It is thought to have been written after his sin with Bathsheba (2 Sam. 11, 12). He has been brought to repentance for that sin and forgiven (Psalm 51), and now is praising God for that forgiveness, and telling what led up to it. It opens with a general declaration of his blessedness and why (vv. I, 2). This is followed by his experience before forgiveness and when he was undergoing conviction of sin (vv. 3, 4). Confession brought forgiveness (v. 5). Let others act similarly in the same circumstances (v. 6). See what God is to him now (v. 7). The Psalm takes the form of a dialogue at this point, and God speaks at verses eight and nine, which should be read in the Revised Version. The whole concludes with a warning and exhortation (vv. 10, 11).

Psalm 33

Is one of praise. It opens with a general chorus (vv. 1-3). This is followed by a semi-chorus (vv. 4-11), a second semi-chorus (vv. 12-19), and a final chorus (vv. 20-22). To follow this division suggested by the Modern Reader's Bible, is to obtain a good idea of the several subjects.

Psalm 34

Has its occasion indicated in the title which refers to I Samuel 21:13. The name there is Achish, but some think Abimelech was the general name given the sovereigns of Gath at that time (Gen. 20:2). This is also an acrostic, and from a musical point of view consists of an introduction (vv. I, 2), solos and choruses. For one solo, see verses 3-6, and for another 11-14.

Psalm 35

May be read in connection with I Samuel 24, which some regard as its occasion. A comparison of that chapter will throw light on the meaning of several of its expressions.

Psalm 37

Is one of the most popular of the Psalms of trust and confidence, whose contents are illustrated in David's personal history. It is an acrostic, which requires little in the way of explanation to any heart who really knows God through Jesus Christ. The theme is the prosperity of the wicked with counsel as to how the child of God should act in regard to it. Questions I. What is an acrostic Psalm? 2. What earlier Psalm is suggested by the theme of Psalm 26? 3. Point out the poetic descriptions of a thunder-storm in Psalm 29. 4. What experience is Psalm 31 thought to describe? 5. Have you again read 1 Samuel 23:1-15? 6. Give a title of Psalm 32, and a reason for it. 7. What idea is conveyed by "semichorus"? 8. Memorize Psalm 37:1-9.

(NOTE: Gray's Commentary continues throughout the remaninder of the Psalms)

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