October 14, 2024
Big Book Idea
Thinking and feeling God's way.
Praise the LORD, all nations!
Extol him, all peoples!
1
Praise the LORD, all nations!
Extol him, all peoples!
2
For great is his steadfast love toward us,
and the faithfulness of the LORD endures forever.
Praise the LORD!
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Romans 3 | OT Reference |
---|---|
Sinful Condition | |
v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
v. 11a, no one understands | Ps. 14:2/53:2 |
v. 11b, no one seeks for God | Ps. 14:2/53:2 |
v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
Sinful Speech (note progression from throat to tongue to lips) | |
v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
v. 13c, the venom of asps is under their lips | Ps. 140:3 |
v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
Sinful Action | |
v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
v. 16, in their paths are ruin and misery | Isa. 59:7 |
v. 17, and the way of peace they have not known | Isa. 59:8 |
Summary Statement | |
v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Psalm Ps. 117. This short hymn invites all nations to praise the LORD. The Lord’s steadfast love and faithfulness (Ex. 34:6) is pledged to Israel but is intended for all the world; hence the Gentiles addressed are included in the word us. The calling of Israel was for the sake of the whole world (Gen. 12:2–3; Ex. 19:5–6; 1 Kings 8:41–43). The OT constantly expresses the hope that Gentiles will one day gladly join in worshiping the one true God (see note on Psalm 96). When Israel sang this in faith, they would recall both their privileged position (see 147:19–20) and their reason for existence. Paul quotes 117:1 in Rom. 15:11 as part of his argument that Jewish and Gentile Christians should welcome one another and worship together (Rom. 15:5–13): the long-awaited time has arrived.
In this brief psalm, one key truth is made clear: Praise the Lord!
Nothing more, nothing less, just praise the Lord. No parameters on when, why, or how, but simply praise the Lord. When you stop and consider all the Lord has done for us, sending His only Son (John 3:16) to die for us, conquer death (Revelation 1:18), and eternally love us (1 John 3:1-2), this type of response should be easy. Or at least it feels like it should be an easy response. And yet, my immediate response to trials, tribulations, or unexpected curveballs is often not "praise God for this." My immediate response can often look like:
Yet it's clear in God's Word that our response, in all circumstances (Philippians 4:4-8), should be praise and glory to the One who created us. In order to move to a posture of continual praise, understanding the why behind this instruction can help each of us. Blessedly, because this is the shortest psalm, the why comes quickly in Psalm 117:2. The psalmist tells us, "For great is his steadfast love toward us." We are instructed to praise the Lord. Why? Because of His steadfast love for us. Said differently, because of the eternal, sacrificial, and perfect love God the Father has for each of us, our response, as His children, should be to praise and exalt Him.
So, when the unexpected diagnosis, family conflict, financial troubles, or doubts about God's goodness come, we get to choose to praise God because "the faithfulness of the LORD endures forever." (Psalm 117:2) The seemingly simple choice is ours: run to the Father and lay down our burdens at the foot of the cross. How grateful I am to have a perfect and loving Heavenly Father who desires for me to come to Him, in joy and in sorrow, praising Him, so I can learn to trust Him more fully.
This month's memory verse
Whoever walks in integrity walks securely,
but he who makes his ways crooked will be found out.
1. What does it mean to "Praise the Lord" more fully in your current season?
2. Do you fully believe His steadfast love for you is "great"?
3. How have you seen His faithfulness endure in your life?
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