# 1. Introduction # 2.

Context
1. It is a collection of 150 ancient Hebrew: 1. The events described in Psalms
1) poems / songs / prayers = They span several centuries during Israel’s history.
2) They come from different eras in Israel’s history.
3) Literary style: Poetry 2. Editors and compilers arranged the book of Psalms
= during the period after Israel’s exile to Babylon.
2. They express a wide variety of emotions, including:
1) Love and adoration toward to God, 3. In the period after Israel’s exile to Babylon:
2) Sorrow over sin, 1) These ancient songs were gathered together with many other
3) Dependence on God in desperate circumstances, Hebrew poems and intentionally arranged into the book of Psalms.
4) The battle of fear and trust,
5) Walking with God even when the way seems dark, 2) The entire work has a unique design and message that you
6) Thankfulness for God’s care, won’t notice unless you read it beginning to end.
7) Devotion to the word of God
8) Confidence in the eventual triumphant of God’s purposes 4. Date and Historical Background
in the world. The individual psalms come from diverse periods of Israel’s history:
= From Days of Moses in BC 1490 to Days of Ezra in 444 BC
3. 73 of these psalms are connected to King David:
= who was a poet and harp player 1) From the time of Moses (15th or 13th century BC),
= 1 Sam. 16 / 2 Sam. 23
2) To that of David and Solomon (10th century),
4. Many of these poems were used by Israel’s temple choirs
= (1 Chronicles 25 / Neh. 11:22-23) 3) down to exilic and postexilic times (e.g., Psalms 137).
= but the book of Psalms is not actually a hymnbook.
4) From Days of Moses in BC 1490 to Days of Ezra in 444 BC
5. Key Verse: 19:14
“May the words of my mouth and the meditation of my heart be
pleasing in your sight, O Lord, my Rock and my Redeemer”

6. Christ in Psalms
Jesus Christ is anticipated, portrayed, and prophesied in such
message as the coming King, the redeemer, the loving Shepherd,
and the righteous Sufferer.
# 3. Author 4) Heman & Ethan

1. The Psalms contain several authors including: (1) Herman (Ps. 88)
1) David (73) = Contemporary with David and Asaph
2) Asaph (12) = He is known as “the singer” (1 Chro. 6:33).
3) The sons of Korah (11) = He was a wise man who co-authored the eighty-eighth psalm
4) Other worship leaders: Heman (1) and Ethan (1): with
= Cf) 1 Chronicles 15:17-19 the sons of Korah.
5) King Solomon (2) = His brother Ethan (1 Ch 2:6) wrote a psalm, too.
6) Moses (1)
7) One third of the poems are anonymous (49) (2) Ethan (Ps. 89)
= A companion with Asaph and Heman in the Temple worship
= (1 Chr 15:19).
2. Explanation of The Author
= we don’t know much about Ethan:
except that he was a famous wise man.
1) David
(1) Commonly thought to be the author of the book of Psalms.
5) Solomon
(2) But he actually wrote only about seventy-three (73), less than
1) At least two psalms are attributed to him (Ps. 72 / Ps.127).
half.
2) That he wrote many more is stated in 1 Kings 4:29-32.
2) Asaph
6) Moses
= The music director during the reigns of David and Solomon
As indicated above, he wrote the earliest psalms;
(1 Chr 16:1-7).
= one is included in Psalms (Ps. 90).
= Asaph and his sons were ordained by David to lead the people in
worship.
7) Anonymous
= They were recommissioned when Nehemiah rebuilt Jerusalem
= The authorship of forty-eight (49) of the psalms is unknown.
(1 Ch 25:1 / Neh. 7:44; 12:46–47).
= Psalm 50 / Psalms 73–83

3) The Sons of Korah

= These were Levites who served in the Temple (1 Chr 26:1-19).
= Korah rebelled against Moses and Aaron:
God caused the earth to swallow him up.
His sons survived, though (Nu 26:11).
= They continued to serve in the house of the Lord.
= They share one psalm (Ps 88) with the wise man Heman.
= Psalm 42 / Psalms 44–49 / Psalms 84–85
# 4. Themes # 5. Structure
= “Let everything that has breath praise the Lord!” (Ps. 150:6)
1. The Overall Design of the Book of Psalms
1. God 1) It is actually helpful to start at the end.
= as King of all creation 2) It concludes with five poems of praise to the God of Israel
(Ps. 146-150)
2. The Messiah 3) Each beginning and ending with the word “hallelujah.”
= Hope for the Messiah after exile = In Hebrew, this word is a command telling people to “Praise Yah,”
= “Yah” is an abbreviation of the divine name, Yahweh.
3) Repentance
= Lament as a response to evil 2. The rest of psalms are arranged as:
1) Book 1 (3-41)
Structure & Theme 2) Book 2 (42-72)
* Introduction to the Key Themes of Psalms Ps. 1-2 3) Book 3 (73-89)
1 The Foundation of Covenant Faithfulness Ps. 3-41 4) Book 4 (90-106)
2 Hope for the Messianic Kingdom Ps. 42-72 5) Book 5 (107-150)
3 Hope for the Messiah After Exile Ps. 73-89
4 The God of Israel as the King of All Creation Ps. 90-106 3. Psalms is divided into five books:
5 Songs of Ascent and Poems of Praise Ps. 107-150 = with chapters 1-2 serving as an introduction.

4. Book One through Book Five.

1) The whole book of Psalms has been divided into five books or
sections (Ps. 3-41, 42-72, 73-89, 90-106, and 107-145)

2) The reason for these divisions is that

(1) each section has a final poem,
(2) It concludes with a similar line that looks like an editorial
addition,
= “May the Lord, the God of Israel, be blessed forever. Amen and
Amen” (Ps. 41:13, 72:19, 89:52, and 106:48)
 (e.g., Psalms 75;85;87).
4. Book 4 (Ps. 90-106)
# 6. Structure 1) Psalm 90
= It opens the fourth book of the Psalms.
1. Five Books
2) Psalm 90
= The standard Hebrew text divides the psalms into five “books.”
= It attributed to Moses,
2. Doxology
= It reminds the worshiper that
= The psalms that ends each book finishes with a doxology.
God was active on Israel’s behalf long before David.
3. Ps. 150
3) This theme is taken up in Psalms 103-106,
= Psalms 150 as whole is the conclusion
= which summarize God’s dealings with his people
= before any kings reigned.
4) Psalms 93-100,
1. Book 1 (Ps. 1-41): David
= many characterized by the refrain “the Lord reigns.”
1) Psalms 1-2 have no titles that attribute authorship,
= they provide an introduction to the Psalms as a whole.
5. Book 5 (Ps. 107-150)
2) The remainder of book 1 is made up almost entirely of psalms of
1) It declares that God does answer prayer (Psalm 107)
David; = only Psalms 33 lack a Davidic superscription.
2) It concludes with five Hallelujah psalms (146-150).
3) The longest psalm,
2. Book 2 (Ps. 42-72): Koral
= celebrating the value of the law (Psalm 119)
1) Book 2 introduces the first Koral collection
4) 15 “psalms of ascent”
(42-49, although 43 lacks a superscription),
= for use by pilgrims travelling to Jerusalem (Psalms 120-134).
= with single Asaph psalm at Psalm 50.
2) A further Davidic collection
= is found in Psalms 51-65 and 68-69,
= including the bulk of the “historical” superscriptions.
3) Once again,
= laments and distress dominated the content of these prayers,
= which now also includes a communal voice.

3. Book 3 (Ps. 73-89)

1) The tone darkens further in Book 3.
2) The opening Psalms 73 starkly questions the justice of God
= before seeing light in God’s presence.
3) That light has almost escaped the Psalmist in Psalm 88.
4) Book 3 concludes in Psalm 89
= with these expectations badly threatened.
= Sharp rays of hope occasionally pierce the darkness
# 7. Exegesis of Book I (Ps. 1-41) # 8. Superscription
= written by David
1. Superscription by Technical Terms
1. Ps. 10 & Ps. 33:
= Not by David (?) 1) Mizmor (57): “Psalm”
= A song accompanied by a stringed instrument
2. 13 Psalms
= They have superscription relating to an episode in Davidic life 2) Shir (29): “Song”
= Ps. 3 / Ps. 7 / Ps. 18 / Ps. 34 / Ps. 51 / Ps. 52 / Ps. 54
Ps. 56 / Ps. 57 / Ps. 59 / Ps. 60 / Ps. 63 / Ps. 142 3) Maskil (13): “Contemplative Poem”

3. Ps. 1 & Ps. 2: Introduction 4) Miktam (6): “Epigram” or “Inscription Poem”

= Not by David (?)
5) Tepillah (5): “Prayer”
4. Ps. 4 & Ps. 5 = Cf) Habakkuk Ch. 3
1) Ps. 4: An evening prayer (v. 4)
2) Ps. 5: A morning prayer (v. 3) 6) Tehillah (1): “Praise”
= the 1st psalm to call God “King” = Cf) Ps. 145

5. Ps. 3 & Ps. 7 2. Superscription by Musical Terms

= subscription of Davi’s life
= Cf) Ps. 18 / Ps. 34 1) To the chief Musixian (55):
= A collection of Psalms used by a conductor
6. Ps. 10 / Ps. 13 / Ps. 15
= These psalms begin with questions Cf) Habakkuk 2) Selah (71):
= Ps. 13: How long question = A musical interlude / A crescendo
= Ps. 15: Double / Twice questions (Parallelism) = Cf) Habakkuk Ch. 3

7. Ps. 7
= 2 Sam. 16:5-8
= God is a righteous judge (v. 11)
= O, righteous God, who searches minds and hearts.

8. Ps. 14
= Parallel to Ps. 53
# 9. Classification of Psalms by 1 Chro. 16:4 # 10. Classification of Psalms by Themes

1. Classification by 1 Chro. 16:4 1. Creation Psalms

1) To Invoke 2) To Thank 3) To Praise = Ps. 8 / Ps. 19

2. It leads to the 3 basic types: 2. Exodus Psalms

1) Lament Psalms 2) Thanksgiving Psalms 3) Praise Psalms = Ps. 78

3. It leads to 10 types of classification of psalms 3. Penitence Psalms

1) Individual Lament Psalms = Ps. 6 / Ps. 32 / Ps. 38 / Ps. 51
2) Communal Lament Psalms = Ps. 102 / Ps. 130 / Ps. 143
3) Individual Thanksgiving Psalms
4) Communal Thanksgiving Psalms 4. Pilgrimage Psalms
5) General Praise Psalms = Ps. 120-134
6) Descriptive Praise Psalms
7) Enthronement Psalms 5. Messianic Psalms
8) Pilgrimage Songs (Songs of Zion) = Ps. 2 / Ps. 8 / Ps. 16 / Ps. 22 / Ps. 40
9) Royal Psalms = Ps. 45 / Ps. 69
10) Wisdom and didactic Psalms = Ps. 89 /
= Ps. 95 / Ps. 97 / Ps. 102 / Ps. 104
= Ps. 110

6. Acrostic (Alphabetic) Psalms

= Ps. 9 / Ps. 10 / Ps. 25 / Ps. 34 / Ps. 37
= Ps. 111 / Ps. 112 / Ps. 119 / Ps. 145
# 11. 7 Penitential Psalms # 12. Exegesis of Introduction
= The Key Themes of Psalms
1 6 David
2 32 David 1. Ps. 1 and Ps. 2
3 38 David 1) It serves as the introduction.
4 51 David (The Prophet Nathan) 2) These psalms clearly stand apart from the rest of Book 1
5 102 An afflicted man = based on their authorship.
6 130 A song of ascents 3) They are anonymous:
= while the majority of psalms in the Book 1 are linked to King
7 143 David
David.
4) Their content is also unique.
Exegesis of Ps. 32 (2nd Penitential Psalm)
1. Blessing of forgiveness (v. 1-2)
2. Ps. 1
2. Lesson from experience (v. 3-5)
1) It starts by celebrating the person who is “blessed”
3. God’s protection (v. 6-7)
= because they meditate on the Torah,
4. Promise of wisdom (v. 8)
= prayerfully reading and obeying it.
6. Lesson from experience (v. 9)
2) The Hebrew word torah simply means “Teaching,”
7. God’s protection (v. 10)
= but it also refers to the first five books of the Bible.
8. Rejoicing in forgiveness (v. 11)
3) It seems that the word has both of these meanings in Ps. 1
= Teaching & Torah (5 books)
Exegesis of Ps. 38 (3rd Penitential Psalm)
1. Reconciliation (v. 1-4)
3. Ps. 2
2. Anguish (v. 5-12)
1) It is a poetic reflection on God’s promise to King David:
3. Vindication (v. 13-16)
= (2 Samuel 7)
4. Injustice (v. 17-20)
2) God told David that from his line would come a messianic King:
6. Reconciliation (v. 21-22)
= = He would establish God’s Kingdom over the world,
defeating evil and rebellion among the nations.
Exegesis of 51 3) The psalm concludes by saying that all those to take refuge in
1. Restoration: Personal (v. 1-2) this messianic king will be “blessed,” the same word used in the
2. Confession & Contrition (v. 3-6) opening of Ps. 1
3. Restoration (v. 7-12)
4. Thanksgiving (v. 13-17) 4. Conclusion
6. Restoration: National (v. 18-19) These two poems tell us that the book of Psalms is designed to be
the prayer book of God’s people, who are striving to be faithful to
the commands of the Torah and hoping and waiting for the
messianic kingdom.
# 13. Exegesis of Ps. 18 # 14. The Messianic Psalms
= In these nine titles, we see what God was for David: = Christ in Psalms:

1) His strength Jesus Christ is anticipated, portrayed, and prophesied in such

= the One who empowered him to survive against and defeat his images as the coming King, the Redeemer, the Living Shepherd,
enemies. and the Righteous Sufferer

2) His rock 1. The Messiah as King (Matthew)

= which indicates a place of shelter, safety, and a secure standing. 1) Ps. 2: Christ is rejected as king by the nations
2) Ps. 18: Christ is protector & deliverer.
3) His fortress 3) Ps. 20: Christ provides salvation
= a place of strength and safety. 4) Ps. 21: Christ is given glory by God
5) Ps. 24: Christ is king of glory
4) His deliverer 6) Ps. 47: Christ rules in His kingdom
= the One who made a way of escape for him. 7) Ps. 110: Christ is king and priest
8) Ps. 132: Christ is enthroned
5) His God
= “my strong God, not only the object of my adoration, but he who 2. The Messiah as Servant (Mark)
puts strength in my soul.” (Clarke) 1) Ps. 17: Christ is intercessor
2) Ps. 22: Christ is the dying Savior
6) His strength 3) Ps. 23: Christ is shepherd
= but this uses a different Hebrew word than in Psalm 18:1. 4) Ps. 40: Christ is obedient unto death
According to Clarke, the idea behind this word is fountain, source, 5) Ps. 41: Christ is betrayed by a close friend
origin. 5) Ps. 69: Christ is hated without a cause
6) Ps. 109: Christ loves those who reject Him
7) His shield
= who defends both his head and his heart. 3. The Messiah as the Son of Man (Luke)
1) Ps. 8: Christ is made a little lower than angel
8) His horn 2) Ps. 16: Christ’s rejection is promised
= meaning his strength and defense. 3) Ps. 40: Christ’s resurrection is realized
9) His stronghold
4. The Messiah as the Son of God (John)
= his high tower of refuge where he could see an enemy from a
1) Ps. 19: Christ is creator
great distance and be protected from the adversary.
2) Ps. 102: Christ is eternal
3) Ps. 118: Christ is the chief cornerstone
Exegesis of Messianic Psalms Messianic Psalms with prophetic Passages
1 Ps. 2 The Sovereign Messiah (Eternal Son) 1 Ps. 2 Incarnation & reign of God
2 Ps. 8 The Son of Man Messiah 2 Ps. 8 Incarnation
3 Ps. 69 The Scorned Messiah 3 Ps. 16 Resurrection
4 Ps. 35 The Attacked Messiah 4 Ps. 22 Crucifixion & Millennium
5 Ps. 110 The Divine Messiah (King-Priest) 5 Ps. 24 Parousia
6 Ps. 41 The Betrayed Messiah 6 Ps. 40 Crucifixion
7 Ps. 22 The Crucified Messiah 7 Ps. 41 Betrayal
8 Ps. 45 Rapture
9 Ps. 68 Parousia & Ascension
Exegesis of Messianic Psalms 10 Ps. 69 Crucifixion & Salvation
1st Coming Church Age 2nd Coming 11 Ps. 72 Reign of Jesus
Incarnation Ascension Kingly glory 12 Ps. 89 Reign of Jesus
Ps. 8 / Ps. 40 Ps. 68 Ps. 24 13 Ps. 91 Resurrection
Temptation Exaltation Kingdom 14 Ps. 102 Reign of Jesus
Ps. 91 Ps. 118 Ps. 72 15 Ps. 110 Ascension & Reign of Jesus & Parousia
Betrayal Kingly Beauty 16 Ps. 118 Resurrection & Triumphal Entry
Ps. 41 Ps. 45
Suffering Covenant
Ps. 69 / Ps. 102 Ps. 89 Messianic Prophecy
Crucifixion King-Priest OT Content NT
Ps. 22 Ps. 110 1 Micah 5:2 Born in Bethlehem Matt. 2:1
Burial & 2 Is. 35:5-6 Healed the sick 1 Pet. 2:22
Resurrection 3 Zech. 9:9 Entering Jerusalem Mark 11:7-9
Ps. 16 4 Ps. 41:9 Betrayed by a friend Mark 14:10
5 Zech. 11:12 Sold for 30 pieces of silver Matt. 26:15
6 Is. 53:7 Silent when accused Mark 15:4-5
7 Is. 50:6 Beaten and spat upon Mark 14:65
8 Zech. 12:10 His side pierced John 19:34
9 Ps. 16:10 Rose from the dead Mark 16:6
10 Ps. 110:1 Exalted at God’s right 1 Pet. 3:22
hand
Messianic Prophecies of the Psalms Prophecies about Christ in Psalms
Psalms Prophecy NT About Jesus Prophecy (Psalms) Fulfilment
1 16:1 Resurrected Acts 2:27-31 / 13:37 1 Birth 2:7 / 8:2 Matt. 3:17 /
2 22:1 Forsaken me Matt. 27:46 Matt. 21:15-16
3 22:7-8 Laughed & scorned Matt. 27:43 2 Ministry 40:7-8 / 69:9 / Heb. 10:7 /
4 22:16 Pierced John 20:20-25 78:2-4 Jn 2:17 /
5 22:18 Cast for his garments Matt. 27:35 Matt. 13:34
6 41:19 Betrayed by a friend John 13:18-27 3 Trial 35:11 / 35:19 / Mk 14:47 /
7 68:16-18 Gall & vinegar offered Matt. 27:34, 38 41:9 Jn 15:25 /
8 72:7-11 His Glorious reign Hebrews 2:8-9 Lk 22:47
9 78:2 Speak in parable Matt. 13:34 4 Death 22:1 / 22:7-8 / Matt. 27:46 /
10 110:1-4 Priest & King Matt. 22:42-44 22:16 / 22:18 / Lk 23:35 /
11 118:22 Rejected by men Matt. 21:42 / Acts 4:1 34:20 Jn 19:32-36 /
Jn 20:25-27
Matt. 27:35-36
5 Resurrection 69:21 / 16:10 Matt. 27:34 /
Mk 16:6-7
6 Ascension 68:18 / 118:22 Matt. 21:46 /
Lk 24:51
7 Future 2:6 / 8:6 / 45:6-7 / Jn 18:36 /
110:1 / 110:4 Heb. 1:8 / 2:8 / 5:6
Matt 22:44 /
 The humble will be given the whole earth to possess, and the
righteous and peaceable kingdom of God will come to full
# 15. Summary realization.
= The Messianic kingdom in Psalms and Conclusion
5. These theological themes
1. The supreme kingship of Yahweh
= They have profound religious and moral implications.
= His transcendent greatness and goodness
= The psalmists spoke.
It is the most basic metaphor and most pervasive theological
6. One question:
concept in the Psalms and in the OT generally.
= Do the Psalms speak of the Christ?
It provides the fundamental perspective in which people are to view
Yes, in a variety of ways but not as the prophets do.
themselves, the whole creation, events in "nature" and history, and
The Psalter was never numbered among the "prophetic" books.
the future.
7. What the psalms said:
2. All creation
1) about the Lord and his ways with his people
= It is Yahweh's one kingdom.
2) about the Lord and his ways with the nations
3) about the Lord and his ways with the righteous and the wicked
1) To be a creature in the world is to be a part of his kingdom and
4) about the Lord's anointed, his temple and his holy city
under his rule.
= All this was understood in light of the prophets
2) To be a human being in the world is to be dependent on and
= The Prophets and The Psalms were mutually reinforcing and
responsible to him.
interpretive.
3) To proudly deny that fact is the root of all wickedness
= the wickedness that now pervades the world.
8. When the Psalms speak of the king on David's throne:
= They speak of the king who is being crowned (The Messiah)
3. God's election of Israel (subsequently of David and Zion)
= Ps. 2; Ps. 72; Ps. 110 Cf) His reigning in Ps. 45)
They represent the renewed inbreaking of God's righteous kingdom
into this world of rebellion and evil.
1) They proclaim his status as the Lord's anointed and declare
what the Lord will accomplish through him and his dynasty.
It initiates the great divide between the righteous nation and the
wicked nations:
2) Thus, they also speak of the sons of David to come
= on a deeper level between the righteous and the wicked,
= In the exile and the postexilic era, when there was no reigning
= a more significant distinction that cuts even through Israel.
king, they spoke to Israel only of the great Son of David whom the
prophets had announced as the one in whom God's covenant with
4. Triumph
David would yet be fulfilled.
= In the end this divine enterprise will triumph.
Human pride will be humbled, and wrongs will be redressed.
 redemption that dawned with the first coming of the Messiah and
9. The NT quotes these psalms that will be consummated at his second coming.
= as testimonies to Christ # 16. Theology
= In him they are truly fulfilled.

10. When in the Psalms righteous sufferers: (Ps. 22 / Ps. 69) I. Introduction
= cry out to God in their distress
= who are "righteous" because they are innocent, 1. The Psalter is for the most part a book of prayer and praise.
= not having provoked or wronged their adversaries, = In it faith speaks to God in prayer and of God in praise.
= because they are among the "humble" who trust in the Lord
1) They give voice to the sufferings of God's servants in a hostile But there are also psalms that are explicitly didactic (instructional)
and evil world. in form and purpose (teaching the way of godliness).
2) These cries became the prayers of God's oppressed "saints," As noted above (Collection, Arrangement and Date), the manner in
and as such they were taken up into Israel's book of prayers. which the whole collection has been arranged suggests that one of
its main purposes was instruction in the life of faith, a faith formed
11. When Christ came in the flesh: and nurtured by the Law, the Prophets and the canonical wisdom
= he identified himself with God's "humble" people in the world. literature.

He became for them God's righteous servant par excellence. Accordingly, the Psalter is theologically rich. Its theology is,
He shared their sufferings at the hands of the wicked. however, not abstract or systematic but doxological, confessional
Thus, these prayers became his prayers also (uniquely his and practical.
prayers).
So a summation of that "theology" impoverishes it by translating it
12. In him the suffering and deliverance into an objective mode.
= These prayers speak are fulfilled
(though they continue to be the prayers also of those who take up 2. Furthermore, any summation faces a still greater problem.
their cross and follow him). The Psalter is a large collection of independent pieces of many
kinds, serving different purposes and composed over the course of
Similarly, in speaking of God's covenant people, of the city of God, many centuries. Not only must a brief summary of its "theology" be
and of the temple in which God dwells, the Psalms ultimately speak selective and incomplete; it will also of necessity be somewhat
of Christ's church. artificial. It will suggest that each psalm reflects or at least
presupposes the "theology" outlined, that there is no "theological"
The Psalter is not only the prayer book of the second temple; tension or progression within the Psalter. Manifestly this is not so.
it is also the enduring prayer book of the people of God.
3. Still, the final editors of the Psalter were obviously not eclectic in
Now, however, it must be used in the light of the new era of their selection.
They knew that many voices from many times spoke here, but As the Great King by right of creation and enduring absolute
none that in their judgment was incompatible with the Law and the sovereignty,
Prophets. No doubt they also assumed that each psalm was to be he ultimately will not tolerate any worldly power that opposes or
understood in the light of the collection as a whole. That denies or ignores him.
assumption we may share. Hence something, after all, can be said
concerning seven major theological themes that, while admittedly a He will come to rule the nations so that all will be compelled to
bit artificial, need not seriously distort and can be helpful to the acknowledge him. This expectation is no doubt the root and
student of the Psalms. broadest scope of the psalmists' long view of the future. Because
the Lord is the Great King beyond all challenge, his righteous and
II. Theology: Major Themes peaceable kingdom will come, overwhelming all opposition and
At the core of the theology of the Psalter is the conviction that the purging the creation of all rebellion against his rule -- such will be
gravitational center of life (of right human understanding, trust, the ultimate outcome of history.
hope, service, morality, adoration), but also of history and of the As the Great King on whom all creatures depend,
whole creation (heaven and earth), is God (Yahweh, "the Lord"; he opposes the "proud," those who rely on their own resources
see Dt 6:4 and note). (and/or the gods they have contrived) to work out their own
destiny.
He is the Great King over all, the One to whom all things are
subject. These are the ones who ruthlessly wield whatever power they
possess to attain worldly wealth, status and security; who are a law
He created all things and preserves them; they are the robe of to themselves and exploit others as they will. In the Psalter, this
glory with which he has clothed himself. Because he ordered them, kind of "pride" is the root of all evil. Those who embrace it, though
they have a well-defined and "true" identity (no chaos there). they may seem to prosper, will be brought down to death, their final
Because he maintains them, they are sustained and kept secure end. The "humble," the "poor and needy," those who acknowledge
from disruption, confusion or annihilation. Because he alone is the their dependence on the Lord in all things -- these are the ones in
sovereign God, they are governed by one hand and held in the whom God delights. Hence the "fear of the Lord" -- i.e., humble
service of one divine purpose. Under God creation is a cosmos -- trust in and obedience to the Lord -- is the "beginning" of all
an orderly and systematic whole. What we distinguish as "nature" wisdom (111:10). Ultimately, those who embrace it will inherit the
and history had for the psalmists one Lord, under whose rule all earth. Not even death can hinder their seeing the face of God.
things worked together. Through the creation the Great King's
majestic glory is displayed. He is good (wise, righteous, faithful, The psalmists' hope for the future -- the future of God and his
amazingly benevolent and merciful -- evoking trust), and he is great kingdom and the future of the godly -- was firm, though somewhat
(his knowledge, thoughts and works are beyond human generalized. None of the psalmists gives expression to a two-age
comprehension -- evoking reverent awe). By his good and lordly vision of the future (the present evil age giving way to a new age of
rule he is shown to be the Holy One. righteousness and peace on the other side of a great
eschatological divide). Such a view began to appear in the
intertestamental literature -- a view that had been foreshadowed by
Daniel (see especially Da 12:2-3) and by Isaiah (see Isa 65:17- testified of him, made specific his promises and proclaimed his will.
25; 66:22-24) -- and it later received full expression in the teaching By God's covenant, Israel was to live among the nations, loyal only
of Jesus and the apostles. But this revelation was only a fuller to her heavenly King. She was to trust solely in his protection, hope
development consistent with the hopes the psalmists lived by. in his promises, live in accordance with his will and worship him
exclusively. She was to sing his praises to the whole world -- which
Because God is the Great King, in a special sense revealed Israel's anticipatory role in the
he is the ultimate Executor of justice among humans (to avenge evangelization of the nations.
oneself is an act of the "proud"). As the Great King, Israel's covenant Lord,
God chose David to be his royal representative on earth.
God is the court of appeal when persons are threatened or
wronged -- especially when no earthly court that he has established In this capacity, David was the Lord's "servant" -- i.e., a member of
has jurisdiction (as in the case of international conflicts) or is able the Great King's administration. The Lord himself anointed him and
to judge (as when one is wronged by public slander) or is willing to adopted him as his royal "son" to rule in his name. Through him
act (out of fear or corruption). He is the mighty and faithful God made his people secure in the promised land and subdued all
Defender of the defenseless and the wronged. He knows every the powers that threatened them. What is more, he covenanted to
deed and the secrets of every heart. There is no escaping his preserve the Davidic dynasty. Henceforth the kingdom of God on
scrutiny. No false testimony will mislead him in judgment. And he earth, while not dependent on the house of David, was linked to it
hears the pleas brought to him. As the good and faithful Judge, he by God's decision and commitment. In its continuity and strength
delivers those who are oppressed or wrongfully attacked and lay Israel's security and hope as she faced a hostile world. And
redresses the wrongs committed against them (see note on 5:10). since the Davidic kings were God's royal representatives in the
This is the unwavering conviction that accounts for the psalmists' earth, in concept seated at God's right hand (110:1), the scope of
impatient complaints when they boldly, yet as "poor and needy," cry their rule was potentially worldwide (see Ps 2).
to him, "Why, O Lord, (have you not yet delivered me)?" "How long,
O Lord (before you act)?" The Lord's anointed, however, was more than a warrior king. He
was to be endowed by God to govern his people with godlike
As the Great King over all the earth, righteousness: to deliver the oppressed, defend the defenseless,
= the Lord has chosen Israel to be his servant people, his suppress the wicked, and thus bless the nation with internal peace
"inheritance" among the nations. and prosperity. He was also an intercessor with God in behalf of
the nation, the builder and maintainer of the temple (as God's
He has delivered them by mighty acts out of the hands of the world earthly palace and the nation's house of prayer) and the foremost
powers, he has given them a land of their own (territory that he voice calling the nation to worship the Lord. It is perhaps with a
took from other nations to be his own "inheritance" in the view to these last duties that he is declared to be not only king, but
earth), and he has united them with himself in covenant as the also "priest" (see Ps 110 and notes).
initial embodiment of his redeemed kingdom. Thus both their
destiny and his honor came to be bound up with this As the Great King, Israel's covenant Lord, God (who had chosen
relationship. To them he also gave his word of revelation, which David and his dynasty to be his royal representatives)
also chose Jerusalem (the City of David) as his own royal city, the
earthly seat of his throne. Thus Jerusalem (Zion) became the
earthly capital (and symbol) of the kingdom of God.

There in his palace (the temple) he sat enthroned among his

people. There his people could meet with him to bring their prayers
and praise, and to see his power and glory. From there he brought
salvation, dispensed blessings and judged the nations. And with
him as the city's great Defender, Jerusalem was the secure citadel Reference # 1
of the kingdom of God, the hope and joy of God's people.
Exegesis of Ps. 1-5
God's goodwill and faithfulness toward his people were most Ps. 1 Contrast: Righteous & Wicked The Law (Torah)
strikingly symbolized by his pledged presence among them at his Ps. 2 The reign of God’s anointed The Messianic King
temple in Jerusalem, the "city of the Great King" (48:2). But no Ps. 3 Morning Prayer – Trust in God Lament (Trust)
manifestation of his benevolence was greater than his readiness to Ps. 4 Evening Prayer – Trust in God Lament (Trust)
forgive the sins of those who humbly confessed them and whose
Ps. 5 Judgment – The Wicked Lament (Imprecatory)
hearts showed him that their repentance was genuine and that their
professions of loyalty to him had integrity. As they anguished over
their own sinfulness, the psalmists remembered the ancient
testimony of their covenant Lord: I am Yahweh ("the Lord"), "the Exegesis of Ps. 11-15
compassionate and gracious God, slow to anger, abounding in love Ps. 11 God – refuge & Judge Lament (Trust)
and faithfulness, maintaining love to thousands, and forgiving Ps. 12 God – helps the needy Lament (Trust)
wickedness, rebellion and sin" (Ex 34:6-7). Only so did they dare to Ps. 13 Help with enemies Lament (Trust)
submit to him as his people, to "fear" him (see 130:3-4). Ps. 14 Folly & Wickedness Didactic (Instruction)
Ps. 15 The citizen of Zion described Didactic (Instruction)

Exegesis of Ps. 21-25

Ps. 21 Praise after the Battle Praise (Royal)
Ps. 22 Anguish & Praise Trust (Messianic)
Ps. 23 The Lord = My shepherd Didactic (Instruction)
Ps. 24 God = The King of Glory Didactic (Praise)
Ps. 25 Waiting upon the Lord Trust (Lament)

Psalms 33: Hymn of Praise

= Psalms 32-34
 1 Ps. 32 Confession & Forgiveness
2 Ps. 33 Hymn of Praise
3 Ps. 34 Instruction for the next generation

Blessedness: 32:1-2 / 33:12 / 34:8

God’s eye: 32:8 / 33:18 / 34:15
God’s protection: 32:7 / 33:19-20 / 34:19
The righteous: 32:11 / 33:1 / 34:15
Exegesis of Community Psalms Reference to Kingship
= Wisdom Psalms / Torah Poem = Talmudic Teaching to each one of the days of the week
1 Wisdom 1 / 36 / 37 / 49 / 73 / 112 / 127 / 128 / 133 = Jews developed a liturgical tradition in Babylon
2 Torah 1 / 19:7-14 / 119 = Jews celebrated God’s kingship on each day.

1 Sunday Ps. 24
Exegesis of Public Worship (Liturgical Psalms) 2 Monday Ps. 48
= Covenant Songs / Royal (Enthronement) / 3 Tuesday Ps. 82
= Songs of Zion / Temple 4 Wednesday Ps. 94
1 Covenant 50 / 78 / 81 / 89 / 132 5 Thursday Ps. 81
2 Royal 2 / 18 / 20 / 21 / 29 / 45 / 47 / 72 / 93 / 6 Friday Ps. 93
Enthronement 95 / 96 / 97 / 98 / 99 / 101 / 110 / 144 7 Sabbath Ps. 92
3 Zion 46 / 48 / 76 / 84 / 87 / 122
4 Temple 15 / 24 / 68 / 82 / 95 / 115 / 134
Reference to Structure
= Span: about 1,000 years
Exegesis of Lament Psalms From 1490 (Days of Moses) to 444 (Days of Ezra)
= Individual / Community / Penitential / Imprecatory = We worship God for Who He is and What He has done
1 Penitential 6 / 32 / 38 / 51 / 102 / 130 / 143 = Key verse: 19:14
2 Imprecatory 35 / 69 / 83 / 109 / 137 / 140 #1 #2 #3 #4 #5
1-41 42-72 73-89 90-106 107-150
Author David David & Asaph ? David
Exegesis of Thanksgiving
Korah
= Individual / Community / Salvation History / Songs of Trust
Compiler David Hezekiah Ezra / Nehemiah
1 Salvation 8 / 105 / 106 / 135 / 136
History 1020- 970-610 610- 430
970
2 Songs of Trust 11 / 16 / 23 / 27 / 62 / 63 / 91 /
Analogy Gen. Exo. Lev. Num. Deut.
121 / 125 / 131
 Man Deliverance Worship Wilderness Word Book 5 (44 Psalms: 107-150)
creation Redemption Sanctuary Wondering Praise = Word of God
Doxology 41:13 72:18-19 89:52 106:48 150:1-6 = Deuteronomy (Analogy)
= Prophetical / Natural (Content)
= Ps. 150 (Doxology)

Reference to Psalms Reference to Psalms

Book 1 (41 Psalms: 1-41) Exegesis of Book 1 (Ps. 1-41)

= Humanity Theme Analogy Content Doxology
= Genesis (Analogy) Humanity Genesis Personal 41:13
= Personal (Content)
= Ps. 41:13 (Doxology) Exegesis of Book 2 (Ps. 42-72)
Theme Analogy Content Doxology
Book 2 (31 Psalms: 42-72)
Deliverance Exodus Devotional 72:18-19
= Deliverance
= Exodus (Analogy)
= Devotional (Content)
Exegesis of Book 3 (Ps. 73-89)
= Ps. 72:18-19 (Doxology) Theme Analogy Content Doxology
Sanctuary Leviticus Liturgical 89:52
Historical
Book 3 (17 Psalms: 73-89)
= Sanctuary Exegesis of Book 4 (Ps. 90-106)
= Leviticus (Analogy) Theme Analogy Content Doxology
= Liturgical / Historical (Content) Reign of God Numbers General 106:48
= Ps. 89:52 (Doxology)
Exegesis of Book 5 (Ps. 107-150
Theme Analogy Content Doxology
Book 4 (17 Psalms: 90-106)
Word of God Deuteronomy Prophetic Ps. 150
= Reign of God
Natural
= Numbers (Analogy)
= General (Content)
= Ps. 106-48 (Doxology)
The Different Types of Psalms Reference to “Types of Psalms”
1 Praise Psalms 1 Thanksgiving Ps. 36 Cf) Jonah Ch. 2
2 Song of Thanksgiving 2 Wisdom Ps. 1 / Ps. 73
3 Royal Psalms 3 Royal Ps. 2 / Ps. 110
4 Wisdom Psalms 4 Imprecatory Ps. 35 / Ps. 69 / Ps. 137
5 Psalms of Remembrance 5 Lament Ps. 3 / Ps. 4 / Ps. 6
6 Psalms of Lament 6 Messianic Ps. 8 / Ps. 22
7 Imprecatory Psalms
Reference to “Types of Psalms”
1) Lament (Individual & Communal)
7 Types (Genre) of Psalms 2) Thanksgiving (Individual & Communal)
1 Wisdom They provide 3) Praise (General & Descriptive)
guidelines for righteous living 4) Enthronement
2 Royal They describe 5) Pilgrimage
the coming messianic rule 6) Royal
3 Lament They are prayers for deliverance in 7) Wisdom & Didactic
moments of despair
4 Imprecatory They invoke
God’s wrath and judgment
5 Thanksgiving They bring attention
to God’s greatness
6 Pilgrimage They are psalms sung
as they journey to Jerusalem
7 Enthronement They describe
the sovereign rule of God
 = a poem dedicated to praising God for the gift of the Torah.

This is a great example where we see that the twin themes

from Psalms 1 and 2

Reference # 2
Reference to Book 2 (Ps. 42-72):
Reference to Book I. (Ps. 3-41): = Hope for the Messianic Kingdom
= The Foundation of Covenant Faithfulness
1. It opens with two poems united in their hope for a future return to
With these themes introduced, we can begin to see intentionality in the temple in Zion (Ps. 42-43):
how the smaller books have been designed around the same = an image closely associated with the hope of the messianic
ideas. kingdom.

[For example] 2. It closes with a corresponding poem that depicts the future reign
Book One contains a collection of poems (Ps. 15-24) of the messianic king over all nations (Ps. 72)
= that opens and closes with a call to covenant faithfulness. = This poem echoes many other passages in the Prophets about
the messianic kingdom (Is. 11, 45, 60; Zech. 9)
1. The opening Psalm 15 = and concludes by saying that this king’s reign will bring the
= It is followed by three poems (Ps. 16-18) fulfillment of God’s promise to Abraham by bringing God’s blessing
= that depict David as a model of such faithfulness, to all nations (Ps. 72:17)
= calling out to God for deliverance and = see Gen. 12:3, 22:17-18
= being rewarded and elevated as king.
Reference to Book 3 (Ps. 73-89):
2. These three have a symmetrical pair in Psalms 20-23 = Hope for the Messiah After Exile
= where the David of the past has become an idealized image of
the future messianic king, 1. It also concludes with a poem reflecting on God’s promise to
= who will call upon God for deliverance and be rewarded with a David (Ps. 89)
kingdom over all nations. = but this time in light of the tragedy of Israel’s exile.

3. And right in the center of this collection is Psalm 19

2. The poet remembers how God said he would never abandon the
line of David.
= But how does that promise align with Jerusalem’s destruction and
the downfall of David’s line?

3. The poem concludes (Ps. 89:49-51)

= by asking God to remember his covenant with David and to
forgive his people.

Reference to Book IV. (Ps. 90-106):

= The God of Israel as the King of All Creation Reference to Book V (Ps. 107-150):
= Songs of Ascent and Poems of Praise
1. It is designed to respond to this crisis.
= In the opening poem, we return to Israel’s roots with a prayer of 1. It opens with a series of poems (Ps. 107-110)
Moses = that affirms that God hears the cries of his people and will one
day send the future King to defeat evil and bring about his
2. Ps. 90 Kingdom.
= describing his plea for God’s mercy after the golden calf incident.
2. It also contains two larger collections called the “Hallel” (Ps. 113-
3. The center of Book Four is dominated by a group of prayers 118) and the “Songs of Ascents” (Ps. 120-136)
(Ps. 93-99) = both of which conclude with poems about the hope of the
that announce the Lord God of Israel as the true King of all messianic kingdom (Ps. 118 and 132)
creation.
3. Right between these collections is Psalm 119
4. The trees, mountains, and rivers are summoned to celebrate the the longest poem in the book of Psalms.
future day when God will bring his healing justice and Kingdom = It is composed in the order of the Hebrew alphabet and explores
over all the world. the wonder and beauty of the Torah as God’s word to his people.

4. We see the themes from Psalms 1 and 2

= the Torah, and the messianic hope combined here in Book Five.
= This brings us all the way back to the final, five-poem conclusion
to the book of Psalms.
= In the center, Psalm 148 says that all creation is summoned to
praise the God of Israel because he has “raised up a horn for his
people” (Ps. 148:14)
= This is a metaphor of a bull’s horn raised in victory.
The image echoes back to the same metaphor used in Hannah’s
song (1 Sam. 2:10 and earlier in Psalm 132:17)
= The horn is a symbol of the messianic king and his victory over
evil—a fitting conclusion to this book.

2024 Fall Semester

Psalms
By Professor Steve Park