SURVEY OF PSALMS – O WORSHIP THE KING
Philippe R. Sterling
PSALMS: The psalmists set forth God as king of the universe who will establish his just rule upon the earth in and through the Messiah. God’s people pray for its realization and exhort praise and trust in God.
Introductory Matters
The Book of Psalms is a hymn book of praise. The Hebrew title is tehillim which can be translated as “songs of praise”. The Greek title psalmoi refers to the plucking of a stringed instrument such as a lyre. This suggests that psalms were spiritual songs that were used in individual and corporate worship in Israel.
The Psalter was formed in stages through the history of Israel. The main compilers were probably David, Hezekiah, Josiah, and Ezra in consultation with the Levitical singers. The Levitical singers used psalms by David and others at the central place of worship before and after the construction of Solomon’s temple. Solomon followed the plan of David and established the temple service and singing (2 Chron. 5:11-14; 7:6; 9:11). Jehoshaphat did also (2 Chron. 20:21-22) and Jehoiada (2 Chron. 23:18). Hezekiah reinstituted temple music and praise with the collected psalms of David and Asaph (2 Chron. 29:25-28, 30; 31:2). Josiah reestablished temple music and singing (2 Chron. 35:15, 25). The last editor, possibly Ezra, organized the collection of the psalms of all the periods into the final five book form we now have. Ezra may have used the five book form to reflect the five book structure of the Torah and the history of the covenant nation with a special focus on the Davidic king and the post-exilic generation. Psalm 90 by Moses may be the oldest psalm (circa 1410 B.C.). Some psalms such as psalm 126 are clearly post-exilic (circa 430 B.C.). This would give a span of a thousand years for the formation of the Psalter.
Literary Structure and Content
The Psalter reflects an arranging hand. Psalms one and two function as an introduction to the whole Psalter. Psalms 146–150 serve as the conclusion. The Psalter is divided into five books. The first four books each conclude with a doxology which may be an addition of the final compiler (Psalms 41:13, 72:18-19, 89:52, 106:48). The concluding five psalms of praise in book 5 each finish with an exhortation to “Praise the LORD” and function as the closing doxology. There are principles of arrangement in successive psalms: same author, similar or contrasting situations, linking words and phrases. There are designations of type, connection with musical instruments, liturgical use, author or collection, historical occasion and so on. Specific authors are cited such as David (73 psalms), Levitical clan of Asaph (12 psalms), Levitical clan of Korah (11 psalms), Solomon (Psalms 72 and 127), Heman (Psalm 88), Ethan (Psalm 89), Moses (Psalm 90). There are 49 psalms with anonymous authors one of which, Psalm 2, is ascribed to David in Acts 4:25-26.
Introduction – Two-Fold Invitation to Blessedness
Psalm 1 – Embrace wisdom and Torah.
Psalm 2 – Reverence God’s Messiah.
Psalm 1 is a fitting introduction to the Psalter. It presents two kinds of character, two ways to travel, and two different destinies.
I. The Godly Alternative: God blesses the person who lives in accord with his revealed word (1-3).
A. Public Life: The blessed does not conform to the rebellious world (1).
1. He does not accept the advice of the ungodly.
2. He does not align with the acts of sinners.
3. He does not adopt the arrogance of the scornful.
B. Private Life: The blessed conforms to the revealed word (2).
1. He takes pleasure in the revealed word.
2. He ponders the revealed word to practice it.
C. Picture of his Life: The blessed is like a fruitful tree (3).
1. He is like a tree that is planted by canals of water.
2. He is like a tree that produces fruit in its season and foliage that does not wither.
3. God will prosper his activities to his desired ends.
II. The Ungodly Alternative: God banishes the ungodly person who leads a useless and worthless life in accord with
the rebellious world (4-5).
A. The ungodly person is like worthless chaff (4).
B. The ungodly person will be banished from the presence of God and the godly (5).
III. God’s Attitude: God cares for the godly and condemns the ungodly (6).
Psalm 2 is a royal psalm about the coronation of the Davidic king. God chose David and his heirs to rule the nation from Zion (Jerusalem). The psalm ultimately points to Jesus the Messiah who will be the perfect Davidic king.
I. Rhetorical Question: The Psalmist asks why the nations are in futile rebellion against God and his Anointed King
(1-3).
II. Response of God: God scoffs at the nations since he has decreed to install his King at Zion (4-6).
III. Resolution of the Son King: The Son King states that God’s decree installs him as king of all the nations and of
all the earth and that he will shatter all rebellion against God and his King (7-9).
IV. Exhortation for the Nations: The Psalmist warns the kings and judges of the earth to worship God and submit
to his Son King so as to avoid judgment and gain blessing (10-12).
God has decreed that the Anointed Son will rule the world. It is futile to try to throw off God’s authority. God’s sovereign authority establishes the rule of the Anointed Son. The Anointed Son will rule the world with absolute authority. It is wise to submit to the Son and find refuge from God’s wrath.
Book 1 – Psalms 3 – 41
Book 2 – Psalms 42 – 72
Book 3 – Psalms 73 – 89
Book 4 – Psalms 90 – 106
Book 5 – Psalms 107 – 145
Conclusion – Five-Fold Invitation to Praise – Psalms 146 – 150 – Praise the LORD.
The five books of the Psalter appear to have an arrangement that reflects the history of the nation and its Messianic hope. The psalms of Books 1 and 2 are for the most part set in the time of the early monarchy as David speaks words of lament and praise for himself and the people. Together they are bounded by two royal psalms (2 and 72) that present the king as God’s anointed one and highlight the ideal monarchy of the early reign of Solomon. Book 3 has a number of psalms with an exilic and post-exilic setting. It begins with a wisdom psalm that wonders about the “prosperity of the wicked” (73) and ends with a lament over the apparent demise of the Davidic monarchy in the exile (89). Book 4 begins with a psalm by Moses that reminds the nation that God has been her dwelling place through all generations (90). There follows two psalms of trust and thanksgiving (91 and 92) and a collection of psalms about God’s power and dominion (93 to 100). In spite of the condition of the Davidic monarchy, God reigns. The book ends with a series of praise psalms (101 to 106) and an appeal to God to re-gather the nation from the nations (106:47). Book 5 opens with two psalms of praise and thanksgiving for the gathering of the exiles (107 and 108). The rest of the book in many ways looks forward to God’s future for his people. There are royal psalms that anticipate the future dominion of the rejected king (110 and 118). The psalms of ascent portray the present and future pilgrimage of God’s people to Zion (120 to 134). The final five praise psalms focus on God’s sovereignty (146 to 150). Book 1 and Book 5 contain three psalms that are linked by their numbering and which together express the blessedness of walking in the way of the law of God (1, 19, and 119). God calls people to the blessedness of delighting in the Scriptures and honoring the Messiah.
Many of the psalms utilize a distinct form or structure. There are psalms of personal and corporate thanksgiving and personal and corporate lament. There are wisdom psalms, royal psalms, acrostic psalms, penitential psalms, praise psalms, historical psalms. These different types of psalms encourage God’s people to live a life of faith and hope in a world that is in rebellion against God as they anticipate the perfect rule of God’s Anointed Son.
Psalm 100 is an example of a corporate psalm of thanksgiving. It portrays a joyful procession and a joyful entry into God’s presence.
A Joyful Procession (100:1-3)
What to Do – Worship the Lord with gladness (1-2).
Shout joyfully to the LORD, all the earth.
Serve the LORD with gladness;
Come before Him with joyful singing.
Why Do It – The Lord is God (3).
Know that the LORD Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
A Thankful Entry (100:4-5)
What to Do – Worship the Lord with gratitude (4).
Enter His gates with thanksgiving
And His courts with praise.
Give thanks to Him, bless His name.
Why Do It – The Lord is good (5).
For the LORD is good;
His lovingkindness is everlasting
And His faithfulness to all generations.
Worship the Lord with gladness and gratitude for he is God and he is good.
Theological Reflections
Until Jesus comes to rule the nations will rage. No human ruler will solve our political, social, and economic problems and fill our spiritual needs. Because we know this we live by faith looking to the coming of God’s Anointed King. Learning God’s word, praying to God and worshiping God nurtures our life of faith.
Messianic Implications
God has planned that the earthly center of his rule will be in Zion, Jerusalem. He has decreed that this rule will be by his “Anointed Son.” The royal psalms portray the reign of God through his “son” in the holy city (Psalms 2, 20, 21, 45, 72, 89, and 144). Psalm 110 in particular looks to the future sovereign king who will establish the kingdom. Psalm 22 points to the coming, rejection, suffering, and ultimate triumph of the Messiah. The writers of the New Testament view many of the psalms as messianic and apply them to Jesus.
CHRIST IN THE PSALMS
First Referenced by Jesus and Then Cited by NT Writers
Luke 24:25-27, 44-45
Pre-Existence
Ps. 102:25-27
Heb. 1:10-12
Incarnation
Ps. 8:4-6
Ps. 40:6-8
Heb. 2:6-8
Heb. 10:5-7
Rejection
Ps. 118:18-23
Matt. 21:42 et al.
Betrayal
Ps. 41:9
Luke 22:48
Death
Ps. 22:1, 7-8, 15,18
Ps. 34:20
Ps. 69:21
Matt. 27:35, 39, 46
Jn. 19:36
Matt. 27:48
Resurrection
Ps. 16:10
Acts 2:25-31; 13:35
Ascension
Ps. 68:18
Eph. 4:8
Return & Reign
Royal Priesthood
Ps. 2:7
Ps. 45:6-7
Ps. 110:1, 4
Heb. 1:5; 5:5
Heb. 1:8-9
Heb. 5:6; 7:17
Philippe R. Sterling
PSALMS: The psalmists set forth God as king of the universe who will establish his just rule upon the earth in and through the Messiah. God’s people pray for its realization and exhort praise and trust in God.
Introductory Matters
The Book of Psalms is a hymn book of praise. The Hebrew title is tehillim which can be translated as “songs of praise”. The Greek title psalmoi refers to the plucking of a stringed instrument such as a lyre. This suggests that psalms were spiritual songs that were used in individual and corporate worship in Israel.
The Psalter was formed in stages through the history of Israel. The main compilers were probably David, Hezekiah, Josiah, and Ezra in consultation with the Levitical singers. The Levitical singers used psalms by David and others at the central place of worship before and after the construction of Solomon’s temple. Solomon followed the plan of David and established the temple service and singing (2 Chron. 5:11-14; 7:6; 9:11). Jehoshaphat did also (2 Chron. 20:21-22) and Jehoiada (2 Chron. 23:18). Hezekiah reinstituted temple music and praise with the collected psalms of David and Asaph (2 Chron. 29:25-28, 30; 31:2). Josiah reestablished temple music and singing (2 Chron. 35:15, 25). The last editor, possibly Ezra, organized the collection of the psalms of all the periods into the final five book form we now have. Ezra may have used the five book form to reflect the five book structure of the Torah and the history of the covenant nation with a special focus on the Davidic king and the post-exilic generation. Psalm 90 by Moses may be the oldest psalm (circa 1410 B.C.). Some psalms such as psalm 126 are clearly post-exilic (circa 430 B.C.). This would give a span of a thousand years for the formation of the Psalter.
Literary Structure and Content
The Psalter reflects an arranging hand. Psalms one and two function as an introduction to the whole Psalter. Psalms 146–150 serve as the conclusion. The Psalter is divided into five books. The first four books each conclude with a doxology which may be an addition of the final compiler (Psalms 41:13, 72:18-19, 89:52, 106:48). The concluding five psalms of praise in book 5 each finish with an exhortation to “Praise the LORD” and function as the closing doxology. There are principles of arrangement in successive psalms: same author, similar or contrasting situations, linking words and phrases. There are designations of type, connection with musical instruments, liturgical use, author or collection, historical occasion and so on. Specific authors are cited such as David (73 psalms), Levitical clan of Asaph (12 psalms), Levitical clan of Korah (11 psalms), Solomon (Psalms 72 and 127), Heman (Psalm 88), Ethan (Psalm 89), Moses (Psalm 90). There are 49 psalms with anonymous authors one of which, Psalm 2, is ascribed to David in Acts 4:25-26.
Introduction – Two-Fold Invitation to Blessedness
Psalm 1 – Embrace wisdom and Torah.
Psalm 2 – Reverence God’s Messiah.
Psalm 1 is a fitting introduction to the Psalter. It presents two kinds of character, two ways to travel, and two different destinies.
I. The Godly Alternative: God blesses the person who lives in accord with his revealed word (1-3).
A. Public Life: The blessed does not conform to the rebellious world (1).
1. He does not accept the advice of the ungodly.
2. He does not align with the acts of sinners.
3. He does not adopt the arrogance of the scornful.
B. Private Life: The blessed conforms to the revealed word (2).
1. He takes pleasure in the revealed word.
2. He ponders the revealed word to practice it.
C. Picture of his Life: The blessed is like a fruitful tree (3).
1. He is like a tree that is planted by canals of water.
2. He is like a tree that produces fruit in its season and foliage that does not wither.
3. God will prosper his activities to his desired ends.
II. The Ungodly Alternative: God banishes the ungodly person who leads a useless and worthless life in accord with
the rebellious world (4-5).
A. The ungodly person is like worthless chaff (4).
B. The ungodly person will be banished from the presence of God and the godly (5).
III. God’s Attitude: God cares for the godly and condemns the ungodly (6).
Psalm 2 is a royal psalm about the coronation of the Davidic king. God chose David and his heirs to rule the nation from Zion (Jerusalem). The psalm ultimately points to Jesus the Messiah who will be the perfect Davidic king.
I. Rhetorical Question: The Psalmist asks why the nations are in futile rebellion against God and his Anointed King
(1-3).
II. Response of God: God scoffs at the nations since he has decreed to install his King at Zion (4-6).
III. Resolution of the Son King: The Son King states that God’s decree installs him as king of all the nations and of
all the earth and that he will shatter all rebellion against God and his King (7-9).
IV. Exhortation for the Nations: The Psalmist warns the kings and judges of the earth to worship God and submit
to his Son King so as to avoid judgment and gain blessing (10-12).
God has decreed that the Anointed Son will rule the world. It is futile to try to throw off God’s authority. God’s sovereign authority establishes the rule of the Anointed Son. The Anointed Son will rule the world with absolute authority. It is wise to submit to the Son and find refuge from God’s wrath.
Book 1 – Psalms 3 – 41
Book 2 – Psalms 42 – 72
Book 3 – Psalms 73 – 89
Book 4 – Psalms 90 – 106
Book 5 – Psalms 107 – 145
Conclusion – Five-Fold Invitation to Praise – Psalms 146 – 150 – Praise the LORD.
The five books of the Psalter appear to have an arrangement that reflects the history of the nation and its Messianic hope. The psalms of Books 1 and 2 are for the most part set in the time of the early monarchy as David speaks words of lament and praise for himself and the people. Together they are bounded by two royal psalms (2 and 72) that present the king as God’s anointed one and highlight the ideal monarchy of the early reign of Solomon. Book 3 has a number of psalms with an exilic and post-exilic setting. It begins with a wisdom psalm that wonders about the “prosperity of the wicked” (73) and ends with a lament over the apparent demise of the Davidic monarchy in the exile (89). Book 4 begins with a psalm by Moses that reminds the nation that God has been her dwelling place through all generations (90). There follows two psalms of trust and thanksgiving (91 and 92) and a collection of psalms about God’s power and dominion (93 to 100). In spite of the condition of the Davidic monarchy, God reigns. The book ends with a series of praise psalms (101 to 106) and an appeal to God to re-gather the nation from the nations (106:47). Book 5 opens with two psalms of praise and thanksgiving for the gathering of the exiles (107 and 108). The rest of the book in many ways looks forward to God’s future for his people. There are royal psalms that anticipate the future dominion of the rejected king (110 and 118). The psalms of ascent portray the present and future pilgrimage of God’s people to Zion (120 to 134). The final five praise psalms focus on God’s sovereignty (146 to 150). Book 1 and Book 5 contain three psalms that are linked by their numbering and which together express the blessedness of walking in the way of the law of God (1, 19, and 119). God calls people to the blessedness of delighting in the Scriptures and honoring the Messiah.
Many of the psalms utilize a distinct form or structure. There are psalms of personal and corporate thanksgiving and personal and corporate lament. There are wisdom psalms, royal psalms, acrostic psalms, penitential psalms, praise psalms, historical psalms. These different types of psalms encourage God’s people to live a life of faith and hope in a world that is in rebellion against God as they anticipate the perfect rule of God’s Anointed Son.
Psalm 100 is an example of a corporate psalm of thanksgiving. It portrays a joyful procession and a joyful entry into God’s presence.
A Joyful Procession (100:1-3)
What to Do – Worship the Lord with gladness (1-2).
Shout joyfully to the LORD, all the earth.
Serve the LORD with gladness;
Come before Him with joyful singing.
Why Do It – The Lord is God (3).
Know that the LORD Himself is God;
It is He who has made us, and not we ourselves;
We are His people and the sheep of His pasture.
A Thankful Entry (100:4-5)
What to Do – Worship the Lord with gratitude (4).
Enter His gates with thanksgiving
And His courts with praise.
Give thanks to Him, bless His name.
Why Do It – The Lord is good (5).
For the LORD is good;
His lovingkindness is everlasting
And His faithfulness to all generations.
Worship the Lord with gladness and gratitude for he is God and he is good.
Theological Reflections
Until Jesus comes to rule the nations will rage. No human ruler will solve our political, social, and economic problems and fill our spiritual needs. Because we know this we live by faith looking to the coming of God’s Anointed King. Learning God’s word, praying to God and worshiping God nurtures our life of faith.
Messianic Implications
God has planned that the earthly center of his rule will be in Zion, Jerusalem. He has decreed that this rule will be by his “Anointed Son.” The royal psalms portray the reign of God through his “son” in the holy city (Psalms 2, 20, 21, 45, 72, 89, and 144). Psalm 110 in particular looks to the future sovereign king who will establish the kingdom. Psalm 22 points to the coming, rejection, suffering, and ultimate triumph of the Messiah. The writers of the New Testament view many of the psalms as messianic and apply them to Jesus.
CHRIST IN THE PSALMS
First Referenced by Jesus and Then Cited by NT Writers
Luke 24:25-27, 44-45
Pre-Existence
Ps. 102:25-27
Heb. 1:10-12
Incarnation
Ps. 8:4-6
Ps. 40:6-8
Heb. 2:6-8
Heb. 10:5-7
Rejection
Ps. 118:18-23
Matt. 21:42 et al.
Betrayal
Ps. 41:9
Luke 22:48
Death
Ps. 22:1, 7-8, 15,18
Ps. 34:20
Ps. 69:21
Matt. 27:35, 39, 46
Jn. 19:36
Matt. 27:48
Resurrection
Ps. 16:10
Acts 2:25-31; 13:35
Ascension
Ps. 68:18
Eph. 4:8
Return & Reign
Royal Priesthood
Ps. 2:7
Ps. 45:6-7
Ps. 110:1, 4
Heb. 1:5; 5:5
Heb. 1:8-9
Heb. 5:6; 7:17
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