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Walking Thru The Bible
PSALMS
INTRODUCTION
A. The Hebrew title of the Psalms (sepher tehillim) means "book of
praises." The Greek version of the OT bears the title Psalmoi,
from this we get the English title, "Psalms."
1. The Psalms were for the Jewish nation both prayer book and
hymnbook. It is, of course, the longest book of the Bible.
2. The book was originally organized as five volumes, with
each volume closing with a doxology psalm. The last (Psa
150) forms an appropriate doxology for the entire book.
Book I contains Psalms 1-41
Book II contains Psalms 41-72
Book III contains Psalms 73-89
Book IV contains Psalms 90-106
Book V contains Psalms 107-150
3. It seems likely since certain psalms appear in more than one
collection, that each book was complied somewhat
independently. (e.g. Psa.14 and part of Psa.40 of Book I
appear as Psa.53 and Psa.70 in Book II; and the latter halves
of Psa.57 and Psa.60 of Book II appear as Psa.108 in Book
V.)
B. AUTHORSHIP
1. ONE is ascribed to Moses, Psa.90.
2. SEVENTY-THREE are ascribed to David.
Book I consists wholly of David's songs; his name
prefixed to all except 1 & 2, which are the preface;
10 which is a part of 9; and 33 which appears as an
example of the last verse of Psa.32.
Book II eight psalms, 51-65 and 68-70.
Book III one psalms, 86.
Book IV two, 101, 103.
Book V fifteen, 108-110, 122, 124,131,133, 138-145.
3. TWO are ascribed to Solomon, that is, "to" or "for" him, (72
& 127). Psa.72:1,20 indicates that it was written by
David, as a prayer for divine guidance of his son
Solomon. If 127 was likewise written by David for
Solomon it is forecasting the building of the Temple. If
it was written by Solomon, it reflects the building of it
(Cf. I Kings 8 and I Kings 4:32).
4. ELEVEN Psalms are ascribed "to" or "for" the "Sons of
Korah" whose names are not recorded. Psa.42, 44-49,
84, 85, 87, 88. Korah's children did not all perish with
him (I Chron. 6:22, 27; 9:19; 26:1; 2 Chron. 20:19).
They were eminent musicians at the time of David and
Solomon.
5. TWELVE are ascribed to Asaph, a celebrated Levite, and
Chief of the choirs of Israel in the time of David (I
Chron.16:4,5). Psa.50, 73-83. Asaph is a combination
poet and the philosopher. His subject matter is doctrinal
and perspective. His style is more vehement than
David's.
6. ONE EACH is ascribed to the sages of Heman and Ethan,
who were the sons of Zerah (I Chron. 2:6), and
flourished during the captivity. Psa. 88, 89. However
Psa.88 is also connected with the sons of Korah.
7. TWENTY-FOUR have no inscription of any kind.
Book I -- 1, 2, 10, 33
Book II -- 43, 71
Book IV -- 91, 93-97, 99, 104, 105
Book V -- 107, 114-119, 136, 137
(The New Testament writers attribute certain of these to
David: Psa.2 in Acts 4; and Psa. 95 in Heb.3 & 4).
C. Classification of the Psalms according to Subject.
1. Prayers-- For pardon of sin; under affliction and
persecution; relative to public worship expressing trust
in God; declaring the psalmists' integrity;for defeat of
enemies.
2. Thanksgiving-- For mercies shown.
3. Psalms of Praise-- Declaring God's goodness and mercy;
declaring God's power, majesty, and glory.
4. Psalms and Instruction-- Showing the blessings of God's
people and the misery of His enemies; the excellence of
God's law; the vanity of human life without God.
5. Prophetical and Typical Psalms-- (Messianic, etc.)
6. Historical Psalms-- The creation (8:5); Covenant
established with Abraham (105:9-11); Deliverance from
Egypt (78 & 105).
D. Superscriptions:
An interesting and difficult feature of the book of Psalms are the
explanatory notes attached to the individual psalms.
1. "For the Chief Musician." This note is attached to fifty-five
psalms. It refers to the leaders of the temple singers and so is
translated "choirmaster" by the RSV. "To the Choirmaster" would
mean instructions to the choirmaster as to how the particular psalms
was to be sung. Thus in the RSV of Psa.4 we have a clear statement
of directions: "To the choirmaster: with stringed instruments," i.e.,
this psalms is to be sung with stringed instruments. This shows the
psalms was specially meant for the Temple (tabernacle) worship.
2. "Song of Degrees" (Psa. 120-134). The ASV and RSV
translate this "Song of Ascents." It refers undoubtedly to a group of
psalms that were sung by the Jews on their way up to Jerusalem to
keep the annual feasts (cf. Psa. 122:1-4).
3. "Maskil" This term is found at the top of thirteen psalms.
The word means "instructions" and denotes these psalms as didactic
(teaching) in nature.
4. "Michtam" (Ps. 16, 56-60) The meaning of this term is
unknown. In rabbinical writings it is taken to mean "a golden poem."
5. "On Neginoth" This word appears with six psalms and
means "with stringed instruments." The ASV and RSV have greatly
helped their readers by giving this translation.
6. "Upon Nehiloth" means "on wind instruments," probably
flutes.
7. Other terms:
a. There are many other unfamiliar terms also-- for
example, Psa.9 "upon Muth-labbed" ("Death of the Son") this means
"set to the tune of a song entitled Muthlabben.
b. "Selah" occurs seventy-one times, but its precise
meaning remains unknown. The word seems to mean "to raise up"
and could be instructions for crescendo, or for the lifting the hand to
silence to allow a musical interlude, etc.
SUMMARY
The Psalms express the "heartbeat" or the outpouring of the
emotions and personal feelings of God's people. Men and women
everywhere can identify their lot in life with that of the psalmists.
The Psalms tend to display and illustrate the character of our
LORD and to enforce the character which His servants are called
upon to display.
In every experience of our own, no matter how deep the pain or
great the frustration or how exhilarating the joy, we can find psalms
which echo our innermost thoughts; psalms which God used to bring
comfort or to confirm to us that He understands.
The Psalms were used in public worship and private devotions in
both ages. In them we share every thought and feeling with our
LORD.
- - - SERMON - - -
"Let Us Go Into The House of the Lord"
Psalms 122:1
1. We see in these words the pleasure which David took in approaching
the house of the Lord for worship unto his God.
2. It is God's will and command that we worship Him in public worship.
Acts 2;42, 46; 11:26; 20:7; Heb. 10:24-25.
I. THE CALL TO WORSHIP-- "Let us go into the house of the Lord."
A. WHY WORSHIP? Why have we assembled this morning?
1. Because it is a natural and necessary thing for man to do.
2. Because worship makes the worshiper like the things he worships.
2 Cor. 3:18
3. Because in worship we are reminded of values which the world
makes us forget. Heb. 11:1.
4. Because worship is an experience that rebukes the sin in one's life.
Psalms 42:2; 84:2.
B. WHAT IS WORSHIP? WHAT WORSHIP DOES--
1. "Religion: is re-tieing man to God. ["Religion" is from the root of
the word "ligament."] Worship is the celebration of our religion.
2. Our Worship strengthens our religion. It reminds us what God has
done for us... It reminds us of our relationship... It reminds us of
power available... It renews our commitment ....
II. THE PLACE OF WORSHIP -- "Let us go into the house of the Lord."
A. God's house in the O.T. was the temple -- 1 Kings 8:27
B. God's house is His church -- 1 Tim. 3:15; Eph. 2:22; 1 Pet.2:5
III. THE SPIRIT OF WORSHIP --"I was glad when they said unto me..."
A. David sure it did him good to "go into the house of the Lord."
B. True spirit of worship demands reverence-- Ps.89:7. Heb.12:28.
C. The worship of the apostolic Christian was truly an offering of the
heart-- I Cor. 14:15; Eph. 5:19; Col. 3:16; Heb. 10:22
1. Worship should be a happy, joyful, uplifting experience.
IV. WHY WE SHOULD NEVER FORSAKE THE WORSHIP--
A. On God's account -- 1 Peter 3:12
B. On Christ's account -- Matt. 18:20
C. For the sake of the church -- I Cor. 12:27; Eph. 5:30
D. For our own sake -- Matthew 6:33
CONCLUSION
1. Let us say with David, "I was glad when ... "
2. The church says in the words of Moses, "Come thou with us, and we
will do thee good." (Num. 10:29).
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