Equipped For Every Good Work

Lesson 39

PSALMS

The book of Psalms is a collection of sacred poetry of a lyrical order, originally intended to be sung to the playing

of stringed and other instruments of music. The Greek Septuagint translation designates this book Psalmoi, which indicates songs with musical accompaniment. It is from the Septuagint that English Bible versions borrowed their title for the book, namely, Psalms. The book is sometimes called "Psalter", which refers to the stringed instrument originally used to accompany the singing of the psalms. In Hebrew Bibles Psalms is entitled Sepher T^ehillim, or simply T^ehillim, which means "book of praises" or "praises". Both titles, that is, Psalms and Praises, are appropriate. The tenor of the book, the theme pervading throughout, is one of praise to Jehovah; but many of the psalms are strictly prayers and many more have the tone of supplication.

From ancient time the book of Psalms has been divided into five books, each of which forms a separate collection of Psalms. The division, from Books I to V respectively, is as follows: Psalms 1-41, Psalms 42-72, Psalms 73-89, Psalms 90-106, and Psalms 107-150. Another point is of interest here: The Hebrew Scriptures fall into three large divisions, namely, the Law, the Prophets, and the Writings. Psalms is the first book in the last-named group, and sometimes the name of the first book is used to stand for the entire group. Hence when Jesus said that all things written concerning him "in the law of Moses, and in the prophets, and in the psalms" must be fulfilled, he was embracing all things written in the Hebrew Scriptures. — Luke 24: 27, 44.

The Psalms represents the work of various writers. Superscriptions to the individual psalms identify several of the writers, though these superscriptions do not seem to be always strictly accurate. For example, twelve psalms they ascribe to Asaph, but, since at least some of these twelve seem to have been concerning a later time, it may be that the sons of Asaph may be also embraced by the superscriptions. A psalm each is attributed to Heman and Ethan; superscriptions to two of the psalms name Solomon; seventy-two are ascribed to David, and a seventy-third superscription mentions his name; one, the ninetieth psalm,

is assigned to Moses, and it is likely that the ninety-first is also of his composition. Eleven psalms are indicated as for the sons of Korah. There are a few additional superscriptions that mention no personal names, and thirty-four psalms are without superscriptions entirely. It is a somewhat common error for persons to take it for granted that David composed all the Psalms. The foregoing, however, shows that though he composed more than any other writer he did not write them all. The writers of many of the Psalms cannot be definitely determined.

Neither can it be definitely stated who collected the 150 psalms into one volume. Many suggest Ezra compiled them for use at the second temple, thus completing the "Psalter" that was used in the first temple. David was the founder of the "Psalter", and that he started the collection there can be no doubt. Hezekiah also appears to have had a share therein. (2 Chron. 29:30) The point to remember is that the psalms were composed over a period of more than a thousand years (from Moses to after the return from captivity), by several different writers, and that from David's time onward different collections were made of them. That, doubtless, is why the book of Psalms has five divisions. Each of these was one of such collections. That there were different collectors of these five books explains why some psalms are repeated in the present one book of Psalms. (Compare Psalms 14 and 53; 40:13-17 and 70; 108 and 57: 5-11; 60: 5-12.) In all probability Ezra made the final collection, bringing previous collections into one volume and making it a part of the Hebrew canon.

In addition to the superscriptions' naming in many instances the authors, they indicated such things as the style and character of the psalm itself, or its musical setting as to by what kind of chorus it was to be sung, or by what instrument accompanied, its use at the public worship, its dedication, its purpose, or the occasion out of which its composition arose. To illustrate, note the superscriptions for Psalms 3, 18, 34, 51, 60, 88 and 120.

The last cited is the first of fifteen psalms classed as "A song of degrees". Opinion varies as to what is indicated by this classification. The Hebrew word thus translated comes from a root meaning to "ascend" or "mount upwards". It may refer to steps for ascending, or to elevation in general. Hence some say it indicates that these psalms arc to be sung with the highest elevations of voice, others that it refers to the surpassing excellence of the subject matter of the psalms, and still others that it means the choir singing these songs was situated on an elevated place. If steps are referred to, it may be that they were sung by the people as they ascended the steps to the temple on the hill of Zion. One prevalent opinion is that these "songs of ascents" were sung by the people as they journeyed up to Jerusalem, whether as they returned from Babylon or as they traveled templeward for the annual feasts. The journey to the city was generally referred to as an ascent, because of its elevated situation. — See Psalm 122:4; Ezra 7:9.

Some psalms have in Hebrew an alphabetic structure in which the lines, verses, or stanzas begin with the successive letters of the Hebrew alphabet. In other words, the first line might begin with the first letter of the Hebrew alphabet, the second line with the second letter of the alphabet, and so on through the Hebrew alphabet of twenty-two characters. This structure is called "acrostic", and was perhaps used to assist the memory of the singers. Acrostics are Psalms 9 and 10 (taken together; they were originally one psalm), 25, 34, 37, 111, 112, 119 and 145. Psalm 119 is specially distinguished by being divided into twenty-two stanzas of eight verses each, and each verse in a stanza begins with the same Hebrew letter, which Hebrew letter also appears as a heading for that stanza. The twenty-two stanzas are grouped successively under the twenty-two letters of the Hebrew alphabet. Thus the first stanza is headed by the first letter of the Hebrew alphabet, aleph (), and each verse of that stanza begins with the letter aleph; the second stanza is headed by the second letter, beth (),

and with that letter beth each of that stanza's eight verses begins; and so on through the twenty-two stanzas. The King James Version heads each of these stanzas with the name of its Hebrew letter, and the American Standard Version does this but, in addition, shows the Hebrew letter in its written character form.

One expression the reader of Psalms will frequently come upon is "Selah". It occurs seventy-one times. It is a musical expression, and is held to mean a "pause, suspension, or holding back", either of the singing of the psalm for a musical interlude or of both singing and instrumental music for silent meditation. In either event, the pause is used to make the fact or sentiment just expressed more impressive, to allow the full import of the last utterance to sink in. The following citations will give further information as to the times and occasions and places in which the psalms were sung, and also as to the instrumental accompaniment of the singers: 1 Chronicles 15:19-21,28; 16:5,6,42; 2 Chronicles 5:12,13; 7:6; 20:21,22; 29:25,28,30; Ezra 3:10,11; Nehemiah 12:27,40-43; Psalms 95:1,2; 98: 4-6; 105: 2; 150: 3-5 ; Matthew 26: 30; and James 5:13.

The book of Psalms consists of the most beautiful and most exalted poetry, lyrical odes and songs ever written. The Psalms are recognized as the perfection of poetry suited to be sung and to express the psalmist's feelings, rather than events as in narrative and dramatic poetry. Some of the psalms, however, are of the latter type, telling a story or having a dramatic element. They are written in rhythmical but unrhymed Hebrew verse. Characteristic of the psalms are its many parallelisms, that is, the expressing of either parallel or contrasted thoughts or feelings in similar grammatical structures. This adds immensely to the power and flow of the rhythm.

But let no one labor under the misapprehension that the book of Psalms is no more than beautiful songs, rich in literary value and in emotional expression. They are not written to merely express the feelings of individuals,

or to fit into situations that may confront individuals in later centuries. The only individual any psalm ever prefigured is Christ Jesus. Of him they contain many prophecies, and also they foretell situations that would confront his followers as a class. Space does not permit listing the previews of Christ Jesus, but at least note Psalms 2:6; 16:10; 22:1,7,8,16,18; 34:20; 35:11; 41:9; 69:4,8,9, 21; 78: 2 ; 110:1, 2; and 118: 22, 23. Make no mistake: the psalms are packed with prophecy. They are quoted by Jesus and his apostles more frequently than any other book of the Hebrew Scriptures. To this modern day they are quoted by gospel-preachers because of their primarily prophetic nature.